Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	aaron_n	altar_n	ask_v	12	3	8.0831	4	false

Text snippets containing the quad

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

honour sake in the plurall number in the first and second person not in the third and though the pronoune or verbe be put in the plurall yet the noune is not as the use is to say nos sumus Rex we are the King not Kings as here in the plurall they say These are thy gods Tostat. The plurall therefore is taken here for the singular according to the Hebrew phrase as before is shewed quest 7. 3. Tostatus thinketh that the people did not in so saying consider so much of the golden Calfe as of the divine vertue and power of the true God quam latere putabant in illa vitulo aurea which they imagined to be in that golden calfe For they could not be ignorant that the true God the God of their fathers brought them out of Egypt And they knowing this it is not to be thought quòd totus populus vellet publice mentiri that all the people would agree in a lye Tostat. But what divine vertue could they imagine to be in the Calfe which they saw to be made presently before their eyes of their earings 4. Thoring in his replies saith the judgement of the people was so blinded and swallowed up Vt rem crederent penitus inanimatam esse Deum That they thought a thing altogether without life to be God So Rupertus Veritatem quam cecinerant dicentes c. The truth which they sung saying let us sing unto God for he hath triumphed gloriously In mendacium commutarunt c. They turned into a lye saying these are thy gods O Israel which brought thee out of Egypt He thinketh that they tooke this very calfe to be the god that delivered them But be it admitted that the people were so grosse it cannot bee thought that Aaron could be so grossely deceived And where as Thoring objecteth that place Psal. 106.20 They turned their glorie into the similitude of a calfe c. they forgate God their Saviour which had done great things in Egypt c. hence it cannot bee gathered that they had cast off all knowledge or memorie of God for then Aaron that made the calfe should have fallen into the same oblivion But they had forgotten their obedience which should have beene yeelded to Gods commandement as it is said before in the same place vers 13. when as yet they had not made the molten calfe Moses being then with him Incontinently they forgate his works they waited not for his counsell So Gregorie expoundeth the pulling off their earings Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum To shew that by their disobedience they fell to the worship of idols 5. Therefore in that they say These are thy gods they have relation unto God himselfe In cujus honorem extruxerunt vitulum In honour of whom they set up the calfe Ferus They give the name of the thing signified to the signe as if they should have said Hoc Dei illius signum est c. This image is a signe of that God which brought us out of Egypt Marbach They thought that Gods honour was hereby more set forth Quia sub externa imagine ipsum colerent because they did worship him in an outward image Calvin He that giveth any honour unto this image prastat gratissimum cultum Deo illi c. doth yeeld acceptable service unto that God which brought us out of Egypt Osiander And that the Israelites in the golden calfe had respect unto God unto whose honour they made it may further be declared by these reasons 1. Because the Gentiles themselves had not that imagination of their images to thinke them the very gods but onely representations of them their gods they held to be in heaven 2. To call the images of God Elohim gods by a certaine metonymie was usuall among idolaters as Laban calleth his images Elohim gods Gen. 31.30 Gallas 3. Non probabile est tam crass●s fuisse c. It is not probable they were so grosse to thinke a new god could bee made Calvin Or to thinke the calfe delivered them being a thing without life Ferus 4. And that Aaron saith to morrow shall bee an holy day to Iehovah Cognitus est Deus hic c. It is evident that God was knowne unto them that made the molten calfe Borrh. QUEST XIX Why Aaron proceeded to build an Altar before the golden calfe Vers. 5. WHen Aaron saw that he made an Altar c. 1. R. Salomon whom Paulus Burgensis followeth who had beene sometime a Jew himselfe hath here this assertion that as soone as the calfe was made it went alone and therefore Aaron seeing such a great wonder did make an Altar for the honour of this calfe to this purpose they alleage that text Psal. 106.20 They turned their glory into the similitude of a calfe that eateth hay that is of a living calfe Contra. 1. This text is flat against them that this calfe was made onely in the similitude of a calfe that eateth hay not that it did eat hay or exercise any other worke of life but it was made like unto it Thoring 2. And this golden calfe wanting joynts and sinewes instruments of motion and chaps and jawes which are the meanes of feeding could not goe nor feed of it selfe it might have beene moved and carried by some spirit but of it selfe it could not bee made to walke 3. And if Aaron should have set up an Altar to this calfe as thinking any divine vertue to be in it he should have consented to most abominable idolatrie Tostat. 4. And whereas they wrest those words of Aaron vers 24. Thereout ran this calfe as though it came walking out of it selfe the meaning is Egressus fuit operefusorie It came forth by the melting and casting of the workman 2. Yet it is not to be thought that Aaron was so forward as of himselfe to please the people yet more to build an Altar before the idoll as Simlerus thinketh and Cajetan is in the same opinion Aaron primatum nolens perd●re aedificat altare coram vitulo non expectans rogari Aaron because he was loth that any should be before him doth build an Altar not staying to be intreated c. For if Aaron had beene thus willing he could not have so excused himselfe afterward by the violence of the people which he saith were set on mischiefe vers 22. 3. Nor yet did Aaron of himselfe make an Altar Vt tempus tereret to spend time that he might have put off his businesse till Moses comming Ex Fero. For then what pretence soever he had he should have given them occasion of greater idolatrie as it followeth afterward 4. But the truth is that Aaron made this Altar not onely being thereunto rogatus asked of the people Osiander but impulsus compelled Marbach For now they have an idoll they must have an Altar and sacrifices and an holy day and all things belonging to this superstitious service Gallas So also Calvin Cum

might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth no● to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast ● mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God

said It was necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced no● condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme

superlativum f●cere solent Use to expresse that by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God

sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay a●●er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. ●5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur consp●r●atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord wa● f●erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confi●etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narra● he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid n● aliquid de existimatione sua decodat lest he should lose any