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	moses_n	staff_n	12	3	11.3788	5	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

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

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

wife 1 Cor. 7.12 which sheweth that the marriage of such is sound and good and not against the law of nature though it be not safe nor convenient 4. Confut. Antiquity no good rule for religion Vers. 53. THe God of Abraham the God of Nahor the God of their father c. Laban pretendeth antiquity for his God whom his father and grand-father worshipped yea and Abraham also who at the beginning before his calling was given to the same superstitious worship But Iacob sweareth by the feare of his father Isaack hee riseth up no higher neither to grandfather nor grandfathers father and yet he doubteth not but that he worshipped God aright wherefore antiquity is no good rule for religion neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us Calvin 6. Morall Observations 1. Observ. Afflictions make us thinke of our heavenly Canaan Vers. 1. NOw he heard the words of Labans sonnes c. Iacob if hee had not perceived some discontentment in Laban and his sonnes against him would not so soone have bethought himselfe of his returning into Canaan these crosses therefore and domesticall wrongs doe awake him and rouse him up and bring Canaan to his remembrance In like manner the Lord useth by afflictions and troubles to awake his servants that otherwise would be drowned in the pleasures of this life and so prepare them for their heavenly Canaan Calvin As the Prophet David saith before I was afflicted I wont astray Psal. 119.67 2. Observ. The wicked have no power to hurt the servants of God Vers. 7. GOd suffered him not to hurt mee The wicked may band themselves and bend their strength against the servants of Christ but they shall have no more power to hurt them or to prevaile against them than shall be to Gods glory and his servants good Calvin As our Saviour saith My father is greater than all and none is able to take them out of my fathers hands Ioh. 10.29 3. Observ. The Lord delivereth in the time of extremity Vers. 24. GOd came to Laban the Aramite in a dreame c. Laban was now come to mount Gilead where Iacob was with a malicious purpose toward him but the Lord stayeth him being now ready to have done him some mischiefe thus the Lord sheweth his power in the deliverance of his children even in the time of greatest extremity Mercer Thus God turned Esaus heart comming with a band of men against Iacob Gen. 33. thus God delivered David from Saul in the wildernesse of Maon when Saul with his men had almost compassed him in 1 Sam. 24.26 4. Observ. A good conscience a bulwarke against slanderous reports Vers. 30. WHy hast thou stollen my gods this is the portion of the righteous in this world to be slandered and evill reported of as Iacob here is made a theefe thus we must be tried by honour dishonour by evill report and good report as deceivers and yet true as the Apostle saith 2 Cor. 6.8 but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues as Saint Paul saith As touching me I passe very little to be judged of you or of mans judgement nor I judge not my selfe I know nothing by my selfe 1 Cor. 4.2 5. Observ. Not to be forward to undertake for others honesty Vers. 32. WIth whom thou findest thy gods let him not live Iacob was too confident and presumed too much of the innocency of his servants and the rest of his family in this case which teacheth us that we ought not to be too ready to answer and undertake for the honesty and innocency of others unlesse we be of a sure ground lest it afterward turne to our rebuke Calvin As the wise man saith He that praiseth his friend with a loud voyce rising early in the morning it shall bee counted to him as a curse Prou. 27.14 CHAP. XXXII 1. The Argument or Contents THis Chapter consisteth of two principall parts First Iacobs feare of his brother Esau is expressed vers 7. with the occasion thereof the message sent to his brother and the returne thereof which was full of suspition vers 3. to vers 6. Secondly is shewed how Iacob was comforted against this feare which comfort was of two sorts humane divine Humane either religious by faithfull prayer which consisteth on Iacobs behalfe of the confession of his unworthinesse vers 9 10. on Gods behalfe of the certainty of his promise made to Iacob to vers 13. or politike Iacob divideth his company into two parts vers 7. he sendeth presents to appease his brothers wrath vers 14. to vers 22. The divine comfort was by the vision of Angels vers 1 2. by wrestling and prevailing with an Angell where these things are declared 1. Iacobs wrestling and prevailing vers 24.25 2. His infirmity of halting upon the same vers 26. 3. The blessing of Iacob with the change of his name to vers 30. 4. The custome of the Israelites upon this accident of Iacobs halting vers 32. 2. The divers readings v. 1. looking backe he saw the tents of God pitched S. the rest have not this clause v. 2. he called the name of the place the Lords tents or hosts S. Mahanaim caet v. 10. let it suffice me by all thy righteousnesse and truth S. my merits are lesse than all thy mercies C. I am lesse or unworthy of all thy mercies P.H.B.G. impar unlike or not answerable T. chatan little I came alone over this Iordan C. with my staffe caet v. 25. he touched the breadth of his thigh S. the palme or inward part of the thigh C. the hollow of the thigh G. the hucklebone acetabulum B.T.H. caph the hollow or bowing the sinew of the thigh H. v. 25. the sinew of his thigh withered H. the bread of his thigh withered S. the hollow was loosed G. loosed out of joynt B. moved out of his place C. P. did hang. T. jachang signifieth both to hang and to move v. 30. he called the place the face of God S. peniel caet I have seene an Angell of God face to face C. I have seene God face to face caet v. 32. the sinew that withered H.S.C. shrank B.G.P. the borrowed sinew of the thigh T. nashah signifieth to lend and to remove the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within 3. The explanation of doubtfull places QUEST I. Whether this vision of Angels were sensible or spirituall Vers. 1. THe Angels of God met him 1. This is the third vision that Iacob had the first was of the ladder and the Angels ascending and descending upon it as he went into Mesopotamia the other of the particoloured rams leaping upon the ewes while hee was in Mesopotamia the third of the Angels now at his returning home 2. But this apparition of the Angels was not by a spirituall vision and in dreame as Cajetan and Pererius but it