giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was glorious as S. Paul also calleth it the glory of Moses
countenance 2 Cor. 3.7 So also reade the best Interpreters Vatab. Montan. Paguin Oleast Iunius QUEST XLVIII Why it pleased God to give such great glorie unto Moses countenance NOw it pleased God to print such a majesty and shining glory in Moses countenance for these reasons 1. God did bestow this gift upon Moses as a speciall signe of his favour and love toward him 2. By this the people might be assured that the Lord had heard Moses prayers and that he would renue his league with them and take them into his protection 3. And by this meanes Moses should be had in greater reverence and reputation with the people Tostat. quaest 25. Simler 4. This was done also ut lex illa valde honorata crederetur c. that the Law it selfe should be held to be glorious and honourable the Minister whereof was so glorious Tostat. 5. Thereby was signified also the inward illumination which Moses had whereby he was able to shine unto them in purenesse of doctrine 6. It also shewed what the righteousnesse of the Law is onely a shining of the face that is of the externall works before men it cannot afford the inward and spirituall justice in the sight of God Simler 7. Rupertus by these second tables which Moses brought downe with such great glory understandeth the glory of the Gospell But because the Apostle setteth the glory of the Gospell against the glory of the Law and sheweth that in respect of the exceeding great glory of the Gospell the Law was not glorious at all 2 Cor. 3.10 I rather preferre Origens elegant collection Nihil in lege gloriosum habet Moses praeter solam faciem That Moses had nothing glorious in the Law beside his face his hands were leprous by putting them into his bosome his feet also had no glory he being bid to put off his shooes and so by that ceremony he was to deliver over the spouse unto another But in the Gospell he appeared in the mount with Christ totus glorificatus all glorified c. Thus Origene elegantly sheweth the preeminence of the Gospell before the Law 8. Ambrose sometime thus applieth it Vultus patris filius The countenance of the father is the sonne and so maketh Moses a type of Christ who is the glory of the Father But that application is more proper Vultus Moses fulgor est legis fulgor autem legis non in litera sed in intellectu spirituali The countenance of Moses is the brightnesse of the Law the brightnesse of the Law is not in the letter but in the spirituall understanding which was hid from the Jewes QUEST XLIX Why Moses face shined more now at Moses second being in the mount than before 1. SOme give this reason why Moses face did shine now at his second being with God rather than at the first time because then Moses had not tam claram cognitionem such cleere understanding and knowledge of God as now which is signified by the shining of his face Lyran. 2. Rab. Salomon saith that by the laying of Gods hand upon Moses face it became bright and shining but Moses sight was hindred by that meanes from seeing Gods great glory and it was not the hand of that glorious body which appeared to Moses but some mist or cloud that was cast before Moses as is shewed before chap. 33. quest 51. 5. Gallasius saith it was illustre testimonium familiaris illius communicationis c. a most cleere testimonie of that familiar communication which Moses had with God But Moses had familiar conference with the Lord before for he spake unto him face to face chap. 33.11 4. Lippoman Ex longa collocutione conversatione cum Deo assecutus est c. Moses obtained this by his long conference and conversing with God But Moses had stayed as long before with God forty dayes and forty nights 5. Therefore the reasons rather are these 1. This glory was given him ad honorem legis for the honour of the Law but the first tables were broken and therefore it was not to be given then but now for the honour of these tables which should remaine 2. Moses had desired that the Lord would give them preeminence before all other people which notably appeareth in this dignity conferred upon Moses their Governour which never any had before 3. But the speciall efficient cause of this glory was ex visu Domini by the sight of the Lord Moses had now a more cleere sight of Gods glory than before Tostat. qu. 25. as things which the beames of the Sunne beat directly upon seeme also to shine Simler Oriente die rubet terra iraceo colore perfusa When the day ariseth the earth seemeth to shine red as with saffron colour and precious stones give a bright hue to those things which are next them Ambrose So that glorious body which Moses saw lightened also his face And the holy Apostle alluding hereunto saith We all behold as in a mirror the glory of the Lord with open face and are changed into the same image 2 Cor. 3.18 So Moses face was changed into the image of that great glory which he saw in the mount QUEST L. Why the people were afraid to come neere Moses Vers. 30. THey were afraid to come neere him 1. The cause of this feare of the people was partly necessary in respect of their weaknesse and infirmity because they were not able to behold Moses face for the glory thereof as the Apostle noteth 2 Corinth 3.6 2. It was partly voluntary they would not come neere him for reverence sake taking that light and brightnesse for some divine thing Tostat. qu. 26. 3. Moses shining countenance was the rather a terrour to the people peccati nuper commissi sibi conscio being guilty in themselves of that sinne which they had lately committed Simlerus 4. The people also were hereby admonished ut quiddam altius lege requirerent that they should seeke for somewhat higher than the Law Gallas 5. And this further may be considered hanc illis dedecoris notam fuisse inustam c. that this was a marke of ignominie set upon them that by their sinne they had so farre separated themselves from the glorious presence of God that they were not able to indure the countenance of his servant Calvin 6. And herein appeareth a manifest difference betweene Moses and Christ the Law and the Gospell Contrarius splendor faciei Christi in qua amabilis gratia refulget The brightnesse of Christs face is contrary wherein amiable grace shineth Borrhaius QUEST LI. Whether Moses covered his face before he spake to the people or after Vers. 33. SO Moses had made an end of communing with them and had put a vaile upon his face 1. Calvin thinketh that first Moses talked with the people but he was constrained sermonem abrumpere populi discessu vel fuga to breake off his speech because of the peoples departure and fleeing from him and that
after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this brightnesse it is like so long till the Tabernacle which he had
other Romanist shew a text of Scripture for this privilege of the Virgin Marie that shee was exempted either from originall or actuall sinne this only was peculiar unto Christ that he was in all things like unto us sinne only excepted And she her selfe acknowledging Christ to be her Saviour in her song saying My spirit rejoyceth in God my Saviour confesseth therein that she was a sinner The Romanists then must looke for small thanke at the Virgin Maries hand who would fasten upon her such a blasphemous conceit to be free from originall sinne See more hereof also Synops. pap Centur. 2. er 79. 5. Controv. Images not to be tolerated Vers. 15. BReake their images in peeces c. for thou shalt bow downe to no other god Osiander here giveth this corrupt note Vbi ergo nihil est periculi ab adoratione ibi nihil est periculi à statuis c. Where therefore there is no danger of adoration there is no danger to be feared from any images c. Therefore he thinketh that such images as are not adored may stand Contra. 1. Nay the Lord in this place would have the occasion of stumbling removed and images to be defaced lest the people might be corrupted by them and therefore Deut. 7.5 they are simply commanded to breake downe their images because they were an holy people unto God 2. And if it shall be said that the Israelites were weake and prone to idolatry and therefore are so charged the Apostle also reviveth the same precept Babes keepe your selves from idols 1 Ioh. 2.21 shewing that even now also under the Gospell there is like danger to be feared from images and idols 6. Controv. Christs and Moses forty dayes fast cannot be imitated Vers. 28. HE was with the Lord forty dayes c. The Romanists are ridiculous in grounding their forty dayes fast yeerely upon this example and our blessed Saviours fasting forty dayes 1. The miracles which the Prophets and Apostles wrought scimus nobis ad confirmationem veritatis non ad imitationem proponi c. we know are propounded unto us for the confirmation of the truth not for imitation Gallas We may as well imitate Christ in his walking upon the sea and other miraculous workes as in fasting forty dayes 2. Our blessed Saviour so likewise Moses did eat nothing at all but they feed delicately in their fasts 3. Christ fasted but once they injoyne this fast yeerely Gallas 4. Christ fasted ut Evangelio plenam fidem acquireret to win credit to the Gospell as Moses did to the Law unlesse then they bring in a new Gospell no such fast for religion sake is to be injoyned Calvin 7. Controv. That Henoch and Elias are not preserved in their bodies in Paradise Vers. 28. HE did neither eat bread nor drinke water c. Tostatus thinketh that as Moses was preserved in the mount without any naturall decay at all forty dayes and forty nights so Henoch and Elias are kept still in Paradise by the power of God in their bodies to returne againe in the latter dayes to turne the hearts of the fathers to the children quaest 23 24. Contra. 1. If he meane they are kept in the terrestriall Paradise that cannot be for seeing all the earth was overflowed in Noahs floud how could Henoch live there 2. And in heaven they are not with their bodies for Christ was the first as Origen saith Qui carnem evexit in coelum Which carried his flesh into heaven 3. Concerning that prophecie of the comming of Elias it was fulfilled in Iohn Baptist as our blessed Saviour saith If yee will receive it this is Elias that was to come Matth. 11.14 See further of this question Synops. Centur. 5. error 32. 6. Morall observations 1. Observ. God giveth more than we aske Vers. 10. I Will doe marvels such as have not beene done c. Moses only asked of God forgivenesse and that he would go with them the Lord granteth more to doe such wonders for them as never were seene Such is the Lords bounty that he giveth more to his servants than they aske as unto Salomon that desired wisdome he gave both honour and riches Simler 2. Observ. God will protect his children being occupied in his service Vers. 24. SO that no man shall desire thy land Such care hath God of those that are occupied in his service that he will then most of all protect and defend them as the Israelites while they went up to appeare before the Lord are promised that no detriment should befall them in the meane time at home Gallas Like as when the enemies came upon the Israelites in Samuels time while they were assembled in prayer yet they were delivered 1 Sam. 7. 3. Observ. God will provide all things necessary for them that serve him Vers. 28. HE did neither eat bread nor drinke water While Moses attendeth upon God he hath no need either of meat or drinke this was miraculous and extraordinary in Moses yet it teacheth that God will provide for those all things necessary that preferre his glory and service before all other things as our blessed Saviour saith Matth. 6.33 Seeke first the kingdome of God and his righteousnesse dnd all things shall be ministred unto you 4. Observ. Gods children are not proud of their gifts Vers. 29. MOses wist not that the skin of his face shone bright Lippoman hereupon noteth Ignorabat Moses propriam gloriam c. Moses knew not his owne glory for the Saints doe not acknowledge their excellencie but are humble c. As the Apostle saith If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 5. Observ. God lighteneth mens hearts by prayer and hearing the Word ANd as Moses in talking with God had his face lightened so in our prayers and hearing the word of God accenditur in mentibus nostris nova lux c. a new light is kindled in our mindes as the two Disciples which went to Emmaus felt their hearts to burne within them while Christ opened unto them the Scriptures CHAP. XXXV 1. The Method and Argument HItherto from the 31. chapter hath beene set forth the let and impediment unto the worke of the Tabernacle by the sinne of the people and their reconciliation now unto the end of the booke is declared their diligence in obedience in the worke of the Sanctuary both of the people in bringing stuffe of the workmen and artificers in framing and working it of Moses in approving and disposing of it This chapter hath three parts 1. A rehearsall or repetition of the former charge given them first there is an interdict and prohibition that they worke not upon the Sabbath to vers 4. then a commandement and charge 1. Concerning the people what they shall offer to vers 10. 2. How it shall be ordered and disposed and to what end to v. 20. 2. Then there is declared how forward they were in offering both what
Jehovah is doubled 10. qu. Of the twelve names and epithetes here given unto God 11. qu. VVhat the Lord visiteth for in the posteritie of the wicked 12. qu. How the children are punished for their fathers sinnes 13. qu. Why the posteritie of the wicked are punished for their fathers sinnes 14. qu. How Moses and Ezechiel may bee reconciled 15. qu. How a thousand generations are to bee counted 16. qu. The fathers merits are not extended to their children onely Christs merits are extended to infinite generations 17. qu. After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation 18. qu. Why Moses made haste 19. qu. Of Moses prayer the manner thereof and of Moses perswasions used in his prayer 20. qu. VVhat covenant the Lord renueth with Moses 21. qu. Of the divers kinds of marvels 22. qu. What marvels those are which the Lord saith he will doe 23. qu. Why the Gangashites are here omitted 24. qu. How it stood with Gods justice to destroy all the inhabitants of Canaan 25. qu. Why they were to make no compact with the Canaanites 26. qu. Why their images were to be broken downe 27. qu. To what use images being pulled downe may be converted 29 qu. To whom it belongeth to pull downe images 30. qu. How the Lord is said to be a jealous God 31. qu. Why they are commanded to cut downe the groves 32. qu. Why idolatrie is called fornication 33. qu. How farre it is lawfull and unlawfull to eat of things consecrated to Idols 34. qu. Why mariages with the idolatrous were forbidden and in what cases 35. qu. Why the images are called molten gods 36. qu. Why the principall feasts of the Israelites are here rehearsed 37. qu. VVhy some feasts and not all are here rehearsed 38. qu. Of the Passeover the right ends and use thereof 39. qu. Why the first borne males were onely due unto God 40. qu. Why mention is made onely of ashes of uncleane beasts 41. qu. Whether the Israelites were absolutely bound to keepe the rest of the Sabbath in earing time and in harvest 42. qu. VVhether now Christians are necessarily tied to keepe the Lords day in seed time and harvest 43. qu. Why the people were charged to goe up thrice in a yeare to the feasts 44. qu. Who were bound to goe up to the feasts 45. qu. Whether all the males were bound every yeare to goe up thrice to the Sanctuarie 46. qu. Whether Moses were twice or thrice fortie dayes in the mount 47. qu. Of the shining of Moses face 48. qu. Why it pleased God to give such great glorie to Moses countenance 49. qu. Why Moses face shined more now at his second being in the mount 50. qu. VVhy the people were afraid to come neere Moses 51. qu. Whether Moses covered his face before hee spake to the people or after 52. qu. What the vailing of Moses face signifieth 53. qu. How long the shining of Moses face continued 54. qu. Whether Moses face continually shined or onely at certaine times Questions upon the five and thirtieth Chapter 1. QUest VVhy the precept of keeping the Sabbath is so often inculcate 2. qu. VVhether it were simplie forbidden the Israelites to kindle a fire upon the Sabbath 3. qu. VVhy the Lord would have his Temple built sumptuously 4. qu. Whether one may offer himselfe to the calling of the Ministerie 5. qu. Of the liberall and franke offering of the people 6. qu. Why the women offered by themselves 7. qu. Why the workmen are named Questions upon the six and thirtieth Chapter 1. QUest Wherefore Moses maketh such a large rehearsall of those things before named 2. qu. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription 3. qu. Whether the middle barre were onely in the west end 4. qu. To what purpose the hooks upon the pillars served Questions upon the seven and thirtieth Chapter 1. QUest How the rings are said to have beene in the sides of the Arke 2. qu. Why it is said He made where the Lord said before to Moses Thou shalt make 3. qu. In what forme the branches of the candlesticke went up Questions upon the eight and thirtieth Chapter 1. QUest Whether there were more than one Laver made 2. qu. Of the forme and fashion of the Laver. 3. qu. How the brasen Laver is said to be made of the womens looking-glasses 4. qu. How the women are said to watch at the doore of the Tabernacle 5. qu. Of the meaning of these words The heighth in the breadth 6. qu. VVhat ministerie of the Levites is here understood 7. qu. Whether the gold or silver onely were given according to the number of the people 8. qu. When the people were first numbred 9. qu. Whether this numbring of the people and that Numb 1. were the same 10. qu. The summe of the gold and silver offered to the Tabernacle as it is valued with money now currant 11. qu. What things were made of silver 12. qu. Of the quantitie of brasse which was offered Questions upon the nine and thirtieth Chapter 1. QUest At what time the worke of the Tabernacle began and when it was finished 2. qu. Why they brought their worke to Moses 3. qu. How Moses is said to have blessed them Questions upon the fortieth Chapter 1. QUest When the Lord spake â—o Moses to set up the Tabernacle 2. qu. Why so often rehearsall is â—â—de of the Tabernacle and the parts thereof 3. qu. Why all the parts of the Tabeâ—â—acle are not said alike to be sanctified 4. qu. Whether it be lawfull for one iâ—sue for a Bishopricke or other Ecclesiasticall prefâ—â—ment 5. qu. When the Tabernacle began the set up 6. qu. What Testimonie was put into 〈◊〉 Arke 7. qu. Whether the tables of the law â—re put into any other Arke beside the Arke of the â—estament 8. qu. When the Priests were consecrated whether at the erecting of the Tabernacle or after 9. qu. Why the Priests were commanded to wash their hands and feet 10. qu. What cloud this was which covered the Tabernacle 11. qu. How the glorie of the Lord filled the Tabernacle 12. qu. Why it pleased God to make the cloud a signe of his presence 13. qu. Why Moses could not enter into the Tabernacle 14. qu. In what order the campe marched 15. qu. Why it is called the Lords cloud and of foure miraculous things in it Tâ—e end of the Table THE EXPLANATION AND RECONCILIATION of that point of theft handled pag 3. and pag. 5. of this Commentarie WHereas pag. 3. lin 32. Piscators opinions misliked which would not have simple theft punished by â—ath and yet pag. 5. lin 13. the same seemeth to be affirmed in â—he first place understand by simple theft such theft as concurrâ—h not with another sin as theâ—t violence and such like in the other that is â—lled simple theft which is onely upon extreame necessitie and committed in
first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour maketh
that in resâ—ect of the knowledge which we shall have in the life to come we see now but darkly and as in a cloud And to this purpose he alleageth that saying of the Apostle Now we see thorow a glasse darkly but then shall we see face to face now I know in part but then shall I know even as I am knowne 1 Cor. 13.12 Lyranus annotation therefore being so evidently grounded upon the Apostles direct words they had small reason thus to carpe at him QUEST XXXIV Of the blowing of the trumpet at the giving of the law what it signifieth ANd the sound of the trumpet exceeding loud 1. There was not there any such materiall trumpet as the Jewes imagine that it was an horne made of the Rammes hornes which was sacrificed in stead of Izbak Lyran. But such a sound was made by the ministry of Angels as if it had beene the blowing of a trumpet Tostat. for as S. Stephen sheweth they received the law by ordinance of Angels Act. 7.53 The Angels attended upon the Lord as Ministers when the law was given Simler 2. This sounding of the trumpet was a signe of the presence of God tanquam imperatore praesente as if a great Emperour were comming before whom they use to blow trumpets Chrysost. 3. Sonitus â—â—ba significat gravitatem praeceptorum c. The sound of the trumpet betokened the heavinesse of the commandements quibus indicebatur bellum homini contra seipsum by the which warre is proclaimed to man against himselfe Thomas 4. As the sounding of this trumpet made a terrible and fearefull noise Sic lex tumultum excitat in conscientia peccatorum So the law raiseth a tumult in the conscience of sinners Lippoman Tales terrores in conscientia peccatoris lex Dei operatur Such terrors the law of God stirreth in the conscience of the sinner Osiand 5. Hereby also was prefigured the office of the Levites that sounded afterward with silver trumpets which also was a figure of the silver sound which the living trumpets of the Prophets and Apostles should give in gathering together the faithfull by the preaching of the Gospell as Isaias was bidden to lift up his voyce like a trumpet Isai. 58.1 Simler Herein also is set forth the forme of Christs comming to judgement when the trump shall blow and summon all both the living and dead to give account how they have kept this law which was first given with the sound of a trumpet of the blowing of this last dolefull and dreadfull trumpet speaketh the Apostle 1 Cor. 15.52 1 Thess. 4.16 6. Oleaster thinketh that the sounding of this trumpet was a signe of the departing of the Lord from the mount and of the libertie of the people to come up but it shewed the contrary that God was then come downe upon the mount and therefore Moses bringeth the people out of their tents to meet God in the next verse Hereof see more before quest 26. QUEST XXXV Of the different manner of the delivering the law and the Gospell Vers. 16. ANd all the people that was in the campe was afraid 1. By this terrible apparition which wrought in the people such terror and feare the nature of the law is expressed which as it was delivered with feare and trembling so it worketh terror in the conscience for divine apparitions are made agreeable to the thing for the which they are shewed so the Angels appeared to Abraham in humane shape because they came to tell Abraham that he should have a sonne When the Israelites were in the fierie fornace of affliction in Egypt the Lord appeared in a flame of fire in a bush When Ioshua was to warre against the Cananites an Angell appeared with a naked sword so because a law here is given which should reveale sinne and the wrath of God against the transgressors thereof it is delivered with feare and terror Ferus 2. Herein then appeareth a manifest difference betweene the Law and the Gospell 1. In the Law-giver then the Lord appeared in fire and smoake and terrible manner but Christ came lowly and meeke to preach the Gospell 2. In the place the Law was delivered in Sinai a place of servitude the Gospel began to be preached in Jerusalem which was a figure of the new Jerusalem which is above which is free Galath 4.26 3. In the Law it selfe which is a killing letter threatning curses and damnation to all the disobedient but spirit and life is given by the faith of the Gospell of Christ. 4. In the people which received it they were then rude and ignorant as children under tutors and governours they could not see the brightnesse of Moses face but under a vaile we now under the Gospell are as the heire which is come to age and now the vaile is removed and we see the glory of the Lord with open face Simler 5. Augustine therefore well saith Brevis differentia legis Evangelii timor amor There is a short difference of the Law and Gospell feare and love for Christ did teach the Gospell in great tranquillitie Incepit sedens dulciter tradere documenta legis novae He began being set to deliver sweetly the precepts of the new law Tostat. saying Blessed are the poore in spirit c. blessed are the meeke Ita lex vetus data est cum terroribus So the old law was given with terrors Lyranus 6. Yet we are not so to conceive as though the Gospell were altogether void of feare or the Law of comfort Hic timor Evangelio quoque fuit communis This feare was also common to the Gospell as the Apostle sheweth Whose voyce then shooke the earth and now hath declared saying Yet once more will I shake not the earth onely but also heaven Heb. 12.26 Calvin And againe If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation Heb. 2.2 Neither was the law altogether void of comfort for in that the people are not fraied away by these fearefull signes but are brought by Moses to meet the Lord it sheweth Foedus Dei tam amabile fuisse quam metuendum That the covenant of God was as amiable as it was terrible and fearefull Calvin But here is the difference The law of it selfe and properly wrought feare and terror and the Gospell peace but accidentally also there was comfort in the law as it was a School-master to bring us to Christ and terror in the Gospell to them which contemned and refused it 7. Some thinke that in this generall and great feare of the whole campe yet that Moses feared not and was therein a type and figure of such as are perfect Pellican But the Apostle sheweth the contrary that even Moses also trembled and quaked Heb. 12.21 But yet Moses was not afraid as the people were Timuit Moses sed non timore servili ut populus c. Moses feared but
of Israel of whom they were afraid 4. And the Israelites themselves did not use to stray farre out of the host Tostat. quaest 13. 10. Moses meaning then is this ostende te fore ducem nostrum c. shew that thou wilt be our guide as before notwithstanding that threatning vers 3. that I may know thee to be present and finde favour to have accesse unto thee as before Iun. And Calvin collecteth well that it appeareth by the Lords answer vers 14. My presence shall goe with thee what Moses desired and so uno verbo affirmat se praiturum ut solebat he affirmeth in one word that he will goe before them as he was wont QUEST XXVIII In what sense Moses saith That I may finde grace c. which he was assured of Vers. 13. THat I may know thee and that I may finde grace in thy sight 1. Tostatus maketh this as a part of Moses petition that although he had found grace already with God in many things as in bringing the people out of Egypt in dividing the red sea in talking with God face to face yet that in this also he might finde favour with God to see his glorie But Lyranus better collecteth that Moses yet desired not a fight of the Divine Essence sed procedebat ordinatè but he proceeded orderly in his petitions and by degrees as he found the Lord enclined in his gracious answers And this to bee so appeareth by the Lords answer My presence shall goe with thee that yet Moses desired not a sight of his glorie 2. Cajetan understandeth it actively after I have knowne thy way that is the disposition of thy minde Exhibebo me morigerum gratiosum I will shew my selfe dutifull and pleasing that is I will apply and frame my selfe to please But this phrase is taken in the same sense as it is before the Lord saith to Moses Thou hast found grace in my sight where it is understood passively of grace and favour which Moses received of God 3. Some take it to bee no part of Moses petition but an argument thereof from the effect by this meanes if thou wilt goe with us I shall certainly know that I have found grace in thy sight Osiander Calvin Simlerus But Moses could no way doubt of that seeing the Lord had before certified him that he had found grace and upon that assurance Moses groundeth his prayer If I have found grace in thy sight this had beene to make the ground and foundation unstable and then his prayer also had failed 4. Wherefore with Iunius I take it rather to be a part of Moses request that as God had beene many wayes gracious before unto Moses and he had diversly found favour in his sight so that the Lord would vouchsafe in such manner to be present still that Moses might have accesse unto his presence and finde acceptance in his prayers as before To the same purpose Lyraniâ— Ostende te mihi familiarem scut ante fabricationem vituli Shew thy selfe familiar unto me as before the making of the calfe QUEST XXIX What is understood by Gods presence Vers. 14. MY presence or face shall goe with thee 1. Augustine by face here understandeth the knowledge of God Facies Dei est cognitio Divinitatis c. The face of God is the knowledge of his divine nature 2. Cyrillus saith Facies Dei Spiritus sanctus The face of God is the Holy Ghost because he declareth the essence of God 3. Gregorie Facies Dei respectus est gratia c. The face of God is his favourable respect which should bring them happily into the land of promise 4. But here is a revocation of the former sentence the Lord had said hee would not goe up with them Cajetan Penitentia enim commutat comminationes Dei in promissiones Repentance changeth Gods threatnings into promises Ferus And partly upon the peoples repentance partly by Moses earnest intercession the Lord is entreated to vouchsafe them his gracious presence whereas hee had said hee would not goe up with them which the Lord did not pronounce absolutely but upon condition of their repentance 5. The Lord saith then My presence shall goe before that is ego ipse I my selfe Lyran. Sa. Aspectabilis praesentia mea My visible presence as before Iun. Sic te pracedam ut vere sentias me tibi adesse c. I will in such manner goe before thee as thou shalt verily perceive that I am present as though thou diddest see my face in a glasse Calvin The Lord promised the like visible signes of his presence which they enjoyed before 6. And typically is here signified the blessed Messiah who is called the face or presence of God as the Prophet speaking of Iohn Baptist the fore-runner of Christ I will send mine Angell who shall prepare the way before my face Borrh. QUEST XXX What rest the Lord promiseth to Moses Vers. 14. ANd I will give thee rest 1. Cajetan referreth to Moses Non erit sollicitus de eventibus Hee should not bee carefull of any event seeing the Lord tooke upon him to guide them 2. Oleaster I will cause thee to rest à sollicitudine precibus from taking any further care or intreating me in granting thy request So also Marbach Vt sis securo tranquillo animo That thou mayest be secure and quiet 3. Lippoman understandeth it of Moses death and departure that God would bring him to rest before the people came into Canaan yet the Lord would notwithstanding accomplish his promise 4. Gloss. interlin understandeth here requiem aeternam everlasting rest promised to Moses But it appeareth by Moses reply vers 16. shall it not be when thou goest with us that this promise was not peculiar to Moses but generall to all the people as Calvin well collecteth Quod totius populi commâ—ne erat Mosis personae ascribitur That is ascribed to Moses person which was common to all the people 5. Therefore by rest Hugo de Sancto Victor well understandeth the leading of them into the land of promise So also Simlerus and their setling there after they came thither signifying sub Dei patrocinio fore that they should be still under Gods patronage and protection there Calvin and by this externall rest is shadowed forth our rest in Christ as our Saviour Christ saith Come unto me all that labour and yee shall finde rest unto your soule which our spirituall rest shall be perfited in that glorious rest in the kingdome of God Borrh. QUEST XXXI Whether Moses here rested in Gods answer or begged any thing further Vers. 15. IF thy presence goe not with us 1. Calvin taketh this to be a confirmation of the Lords former grant and that Moses embracing the Lords answer saith thus much in effect that if the Lord should not so doe grant them his presence it were better for them to perish there than to goe any further he therefore taketh them to bee deceived who
to be made But this had beene too much to condescend to the weaknesse and infirmitie of the people and beside it had been a superfluous request seeing they had already visible signes of Gods presence the cloudie and fierie pillar ex Simlerâ— 3. Some are of opinion that Moses desired not to see Gods majestie with his bodily eyes but that hee craved for his further confirmation in his calling an inward knowledge of God as hee was in himselfe Tostat. qu. 18. So Gregorie Moses desired ut supernae essentia mentis oculis adesset that the high essence of God might bee presented to the eyes of the minde 18. Moral cap. 6. But it is evident by the description following that God did shew some visible sight of his glorie unto Moses and therefore Moses desired not onely a spirituall but a sensible demonstration of Gods glorie 4. The most are of opinion that Moses desired to see ipsam majestatem essentiam Dei The verie majestie and essence of God Osiander Splendorem divinae amplitudinis videre voluit Hee would see the brightnesse of the divine excellencie Borrh. So before them Theodoret Divinam naturam ut videret â—ravit He prayed that he might see the divine nature c. Shew me thy glorie that is te ipsum ut videris in gloria thy selfe as thou art seene in thy glorie Lyran. But it is not to bee thought that Moses so conceived that God could be seene with corporall eyes as Procopius noteth he desireth to see Gods face non tanquam eum cernere posset not as though he could see him with his eyes 5. Therefore I subscribe here to Oleasters opinion that he desired not to see ipsam beatificam visionem the verie blessed vision of Gods majestie but onely his glorie yet it seemeth by the Lords answer that he craved to see factalem visionem the vision of Gods face his request is that he might have a more full sight of Gods glorie which hitherto was hid in the cloud so that by glorie he understandeth the lightsome brightnesse which was overshadowed by the cloud As S. Paul calleth the shining brightnesse of Moses face the glorie of his countenance 2 Cor. 3.7 Therefore though the verie essence of God Moses could not request to see with the eyes of his flesh yet Deum sibi videntiori forma manifestari he desireth that God might in a more evident forme be manifested than yet he had seene him in And their sense is not to be misliked which thinke that Moses desired to see the Messiah in his glorie whom he knew should appeare unto the world in humane shape of which opinion this is a probable argument because Christ in the dayes of the flesh was transfigured in mount Tabor and was seene of Moses and Elias in shining glorie far surpassing the Sunne Pellican Lippoman QUEST XXXV What emboldened Moses to make this request Vers. 18. I Beseech thee shew me thy glorie 1. Moses is encouraged by the Lords gracious acceptance of his former petitions to proceed yet further first hee intreated the Lord to pardon the peoples sinne then that hee would vouchsafe them his gracious presence and further that hee would bee among them and worke wonders still among the people that all nations might know that Israel was gracious in Gods sight now last of all he desireth to see Gods essence and glorie Ferus 2. Like as among men a servant seeing his master ready to grant him what he asketh accipit andaciâ—m plus petendi taketh to himselfe courage and boldnesse to aske more so doth Moses here Lyran. 3. Moses here was set as it were upon Gods ladder cernens uno superato gradu supâ—resse alium c. hee seeing one degree or step to be behinde after he had overcome one giveth not over till hee came unto the top Procop. 4. And Moses having spoken with God hitherto as in a cloud jam fretus intima illa familiaritate now enjoying that great familiaritie he desireth to see and speake with God submotâ— nube the cloud being taken aside Borrh. 5. Tostatus thinketh that Moses is the bolder to revive and renue this request because he had moved it before vers 13. but intermitting that request a while hee turneth unto another that God would goe with his people But in that place the Latine text readeth corruptly for Moses saith shew me derachecha thy way not thy face QUEST XXXVI Whether Moses shewed any infirmitie in this request to see Gods glorie 1. FErus affirmeth that Moses made this request Non ex praesumptione sed ex side confidentia Not of presumption but of faith and confidence But if Moses had asked this in faith and confident assurance and not rather of some curiositie the Lord would not have denied him 2. Procopius and Gregorie Nyssenus thinketh that God granted Moses request here Divina vox per ea quae nogat concedit quod petitur The divine voice by that which is denied granteth what was desired but with some reservation that Moses should have a desire to see God still Nec enim quisquam ita videre Deum potest ut in eo desinat videndi desiderium For no man can so see God that his desire shall cease to see him c. But it is evident by that which followeth that God did not altogether condescend unto Moses desire for he had asked to see that which mans mortall nature cannot endure to behold 3. Neither is Moses here to bee condemned of rashnesse or presumption for hee desired not this of vaine curiositie but that it might be a signe of Gods grace and favour toward him and his people because he was praeco futurus reconciliationis to be a publisher and preacher of this reconciliation betweene God and his people Iunius Analys And herein Moses sheweth his great desire to increase still in the knowledge of God which is commendable in all Gallas Nibil aliud fuit Mosi propositum quam ad fiduciam animari c. And Moses propounded nothing else to himselfe than to be animated and incouraged hereby that he might more cheerefully goe on in his charge Calvin 4. Moses then in this his request partly sheweth his infirmitie and yet is more to bee excused for Moses was not here led inani curiositate with vaine curiositie but desired this to bee confirmed in the Lords gracious promise yet it cannot be denied quin hic Propheta modum excesserit but that the Prophet here exceeded his bounds Gallas Patet ex repulsa inconsiderate fuisse prolapsum c. It is evident by the repulse which Moses had that he was inconsiderate in his asking yet was not foolish curiositie that did draw from him this desire hee propounded and set before him Gods glorie and desired to bee confirmed in his calling Vitiosum tamen fuit desiderium It was notwithstanding a faultie desire because he asked that which might have beene hurtfull unto him for he could not have seene Gods glorie and
is in a civill life desired honour and then shall they reigne with Christ. 4. And another thing is here desired fama celebritas renowne and fame and then the blessed Saints shall be famous in heaven 5. Another thing here desired is riches and that blessed estate est omnium bonorum sufficientia there is a sufficiencie of all good things 6. There is also delectatio perfectissiâ—â— most perfect delight which is another thing sought for here 7. There is also a common naturall desire in everie thing to desire it owne conservation which then shall most abundantly be satisfied in everlasting perpetuitie which is subject to no change In this manner he sheweth how the Lord will shew all his good in the next life But the Lords promise being here presently performed that what Moses desired the Lord in part promised and what he promised he at this time shewed and effected it cannot conveniently be put off to the future time 6. Cajetan understandeth all this good to be all those good things qua continentur in ipso Deo which are contained in God as his power wisdome goodnesse justice which the Lord proclaimed before Moses as all those epithets are ascribed unto God in the next chapter vers 6. So also Osiander Revelabo tibi in verbo bonitaâ—em I will reveale unto tâ—â—e my goodnesse in word that by his eares rather than his eyes hee should know God But it is evident in that the Lord granted Moses to see his backe parts vers 23. though hee could not see his face that hee saw as well a vision with his eyes as heard a voice with his eares 7. Therefore by Gods goodnesse here is understood his glorie as vers 22. while my glorie passeth by so the Septuagint and Chalde translate here so expound R. Salom. Procop. Lyranus Iun. Borrh. Oleaster giveth this interpretation I will cause to passe by all my good that is meipsum in quo sunt omnia bâ—na my selfe in whom all good things are which also shall be expressed by voice c. So that as Calvin well noteth Quamvis exhibita fuerit oculis visio praecipuas tamen partes fuisse in voce Although there was a vision exhibited to the sight yet the greatest matter was the voice c. Therefore God both to the sight and hearing of Moses made some demonstration of his goodnesse and glorie ut omnes ejus sensus percellantur that all his senses might bee moved Marbach Cum oculis Mosis se signum objecturum promiâ—tit tum additurum vocem c. He promiseth both to object some visible signe to his eye and beside to adde a voice Gallas QUEST XXXVIII How the Lord is said to passe by and why Vers. 19. I Will cause all my good to passe before thy face 1. The Latine Translator readeth Ego ostendam I will shew all my good but the Lord saith not so for he did not shew unto Moses all his goodnesse his face he did not shew neither was Moses able to see it The Lord only saith I will cause to passe by that is I will shew vestigia tantum meorum bonorum onely certaine footsteps and markes or signes of my goodnesse Vatab. 2. In that he saith I will cause to passe by it sheweth that it was but a transitorie vision Transitus significat visionem exigui temporis The passing by signifieth that it should bee but a vision of a short time Calvin Non sic ut in illud figi posset intuitus videntis not so as if he that seeth could fasten his eyes upon it but as one that hastily passeth by Cajetan 3. Who further noteth another circumstance the preposition here used gnal signifieth above thy face rather than before those things which are above us we see onely on the one side that which is next below a full sight we cannot have of those things which are above 4. The like transitorie sight and glimpse as it were of the divine glorie is set forth afterward by the like circumstances as that God will put Moses in a cleft of a rocke hee shall see but as thorow a crevie or small hole then God will cover him with his hand and he will speedily passe by and in this manner hee will but see his back-parts all this sheweth that Moses should not have a full and perfect sight of Gods glorie but in part onely and in some small measure 5. Procopius straineth this sense I will cause my glorie to passe before thee Tu post gloriam meam quae ab aeterna est creatus es Thou wast created after my glorie which was from all eternitie or I will goe before with my glorie tu sequeris ut famulum decet c. and thou shalt follow as it becommeth a servant But the Lord speaketh not here of any such transition of his glorie from the beginning but his passing by at this time neither did Moses follow when God passed by but was still in the cleft of the rocke 6. Augustine understandeth it mystically of Christs passing out of this world to his Father Ipse anto omnes Sanctos transit ad Patrem He before all his Saints passed out of this world to his Father although this may be typically so applyed yet there is beside an historicall sense how at this time the Lord passed by Moses in his glorie QUEST XXXIX How the Lord is said to proclaime his name Vers. 19. I Will proclaime the name of Iehovah before thee 1. Here then appeareth the great errour of the Latine translation which chap. 34. vers 5. readeth that Moses proclaimed the name of the Lord whereas Moses is not there in the originall 2. Augustine here taketh the active for the passive and thus interpreteth it that God would so bring it about ut vocetur Deus in omnibus gentibus that he should be called God among all nations 3. The Gloss. interlinear thus expoundeth Invocabor in nomine Filii per Praedicatores Apostolos I will be called upon in the name of my Sonne by the Preachers and Apostles 4. The author of the scholasticall historie thus Faciam me vocari Deum vostrum ex miraculis I will cause my selfe to be called your God by my miracles But whereas the Lord speaketh here of the proclaiming of his name at this time as it followeth afterward chap. 34.6 these three last expositions being referred to the time to come cannot stand in this place 5. R. Salom. hath here a fabulous conceit that God had written on his back-parts thirteene of his names which Moses did read as the Lord passed by for the same word kara signifieth as well to read as to crie out and proclaime But beside that this conceit is frivolous it is against the text for the word karathi is in the first person the Lord saith I will proclaime 6. Lyranus hath another curious collection who understandeth it de vocatione electorum in divina natura existemium of calling the elect in the
also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth a reason of the Lords former answer why Moses could not see
Gods face and glorie Quia non expediebat because it was not expedient Iun. in Analys quia exitiale foret because it would be to his destruction Calvin 6. Wherefore as Gallasius well noteth Rationem subjungit c. God adjoyneth a reason why Moses would not see Gods face because such is the imbecillitie of mans nature Vt pracelsam ejus splendorem sustinere nequeâ—t that it is not able to sustaine or indure his excellent brightnesse c. This then is set downe as an effect or consequent of the seeing of Gods face that it would so oppresse them and astonish them that they could not live after And that this is the meaning it appeareth both by Iacobs speech that counted it as a singular benefit that he had seene God face to face and yet his life was preserved yet indeed Iacob had not seene the very divine essence at that time So Manoah Sampsons father said to his wife We shall surely die because we have seene God they thought they had seene God whereas it was an Angell onely which they saw But yet by these examples it appeareth how they did understand this saying No man can see God and live Neminem posse citra mortem Deum facie ad faciem videre That no man without perill of death can see God face to face Oleaster Irenaeus also confirmeth this sense out of the new Testament as Iohn saith when he saw that vision Apoc. 1. vers 17. I fell at his feet as dead ut fieret quod scriptum est that it might be fulfilled as it is written No man can see God and live Ambrose well giveth the reason hereof Si Solis radios oculi nostri ferre non possunt c. If our eyes cannot indure the sight of the Sun beames if one creature cannot behold another sine offensione sui without hurt of it selfe how can any fine periculo sui without great danger unto himselfe behold the glistring countenance of his Creator Fulgor ille tantae Majestatis nos in nihilum redigeret The brightnesse of so great a Majestie would bring us to nothing Calvin Simler 7. Tostatus alloweth this sense Immediate ut viderit morietur Whosoever should see Gods face should immediately die after it But he restraineth it onely to the sight of the bodie because the eye could not indure to behold such an excellent object but he saith it cannot be understood of the seeing of the divine essence in the soule for that Non causat aliquam passionem in corpore for the inward and intellectuall sight doth not cause such a passion in the bodie as wherewith the harmonie thereof should be dissolved qu. 18. Contra. 1. As though the soule of man may not be as well oppressed and astonished with an excellent intellectuall object such as is the essence of God as the bodily sight may be with a sensible object 2. And the astonishment of the soule may also worke upon the bodie as we see when the soule is with griefe and care oppressed the bodie also is therewith affected 3. Cajetan hereof thus noteth Quamvis excellens intelligibile non corrumpat intellectum sed confortet illum est tamen illi improportionatum excedit capacitatem illius hoc est opprimere illum Though an excellent intellectuall object doe not corrupt or destroy the understanding but comforteth it yet it is unproportionable to it and exceedeth the capacitie thereof and so doth in a manner oppresse it c. QUEST L. What place this was in the rocke which the Lord here speaketh of Vers. 21. BEhold there is a place by me c. Thou shalt stand upon a rocke c. 1. Cajetan understandeth this place in the rocke in a spirituall sense Moses erecta fixa mente elevatus that Moses as it were lifted up with a setled and upright minde c. should addresse himselfe to this vision 2. Procopius thus understandeth Petra est Christus hac petra est locus apud Deum The rocke is Christ and this rock is that place with God as our blessed Saviour saith He that seeth me seeth my father 3. Augustine will not have it understood of any materiall place Qui enim locus non penes Deum est For what place is there not with God who is every where present Ecclesiam ergo significat He therefore hereby signifieth his Church 4. But it is evident by this whole description that the Lord meaneth the very rocke in Horeb where Moses should be set In rupe qua soleâ— apparere in the rocke where I used to appeare unto thee Vatab. In monte Sinai ubi consuevi tibi loqui In mount Sinai where I use to speake unto thee Lyran. Tostat. So also Chrysostom Vidit Moses sed extra per cavernam in petra Moses also saw God but outwardly in a rocke thorow a cleft 5. Fuit hac petra corporea This was indeed a materiall rocke in a cleft whereof Moses was put but it signifieth the true rocke Christ by whom we attaine to the true knowledge of God QUEST LI. How the Lord is said to cover Moses with his hand Vers. 22. I Will cover thee with my hand c. 1. Gregorius Nyssenus thus expoundeth these words Qui ad Christum pervenit manu Dei tectus est manus autem Dei creatrix omnium rerum virtus He that is come unto Christ is covered as with Gods hand and Gods hand is the power wherewith all things are created but this sense cannot stand for the Lord doth not remove his hand or protection from them which are placed in the true rocke Christ as the Lord is said here to remove his hand from Moses 2. Pelargus understandeth the removing of the hand De collapsione politiae Mosaicae post adventum Christi of the removing and falling of the politike state of Moses common-wealth after the comming of Christ. But the text describeth a thing now presently done 3. Simlerus thinketh it is but a phrase of speech as we use to put our hand before our eyes when we looke upon the Sun Sic oculi Mosis teguntur so Moses eyes are hid that they should not be dazled with Gods glorie So Iunius taketh it to be humanitus dictum to be spoken according to the use of men I will hide thine eyes 4. Tostatus thinketh it was quaedam nubes densa a certaine thicke cloud which covered the hole of the rocke till the Lord passed by quâ—st 19. So also Calvin Dei manus pro caligine accipitur c. The hand of God is taken for a mist and darknesse put before Moses eyes that they might not be intent curiously to looke further than was meet 5. But there is nothing to the contrarie why this may not be added further that this cloud put before Moses eyes might not also have as it were the fashion of an hand Ponam quasi figuram manus mea super te I will put as it were the figure
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order the
Vt ostenderet se vendicem legis c. To shew himselfe a Iudge and revenger of those which transgressed his law and in what fearefull manner he would come to judgement to take account of men how they had kept his law Ferus 3. Chrysostome toucheth another reason Negligens erat humanum genus signe oportet igitur ut corrigeretur istis redderetur attentum Mankind was negligent and slothfull and therefore it was meete that they should bee roused up by this meanes and made attentive 4. Another reason why the Lord did thinke good thus to shew himselfe in smoake and fire was this Quia talis apparitio in nube igne non habet figuram Because such an apparition in fire and a cloud hath no representation that by this meanes the people should have no occasion to commit idolatrie Lyran. As the Lord himselfe saith Take heed to your selves for yee saw no image in the day that the Lord spake unto you in Horeb Deut. 4.15 Tostat. quaest 11. 5. The morall application is this The Lord appeared partly in the brightnesse of fire partly in the darknesse of a cloud Quia humiles per claritatem sua ostensionis illuminat Because he doth illuminate the humble by the brightnesse of his appearing Et superbos per caliginem erroris obscurat And he obscureth the proud by the darknesse of error Gloss. interlin Some further make this mysticall application by the thunder and lightning we may understand God the Father by the cloud the Sonne who assumed our humane nature which shadowed the glorie of his Deitie by the sound of the trumpet the holy Ghost which worketh in the hearts of faithfull people by the trumpet of the Gospell Simler QUEST XXXII Whether this thunder and lightning were naturall THere was thunder and lightning 1. These signes were not naturally caused in respect both of the time and place for now it was about the middest of Summer in the beginning of June the third moneth after the spring when such meteors use not to be ingendred and for the place it was in an hot region in Arabia where the extreme heate doth drie up such exhalations whereof thunder and lightning doe consist And beside the naturall place of these meteors is above in the middle region of the aire where the aire is very cold and so the beating of the aire by an antiperistasis a concurrence and resistance of contrary qualities procureth such thunder-claps and flashings but these signes were shewed below upon the top of the hill in the lower region of the aire Tostat. 2. Neither yet doe I thinke with Tostatus that it was neither verus ignis nor vera fulgura true fire or true lightning but that they so seemed to be because then saith he the fire and lightning would have burned and consumed those that came neere it But this is no good reason for it was no hard matter for the Creator to abate the ordinarie force of these elements as the fire consumed not the bush Exod. 3. neither yet had it any power upon the three children that were put into the fierie fornace Dan. 3. Therefore it was more than an imaginary fire or in shew onely Nihil simplex natura per duplicitatem facit The single and simple truth doth nothing doubly Lyran 3. Wherefore I rather preferre the resolution of Thomas that this was Ignis corporalis ideo palpabilis sensibilis c. A corporall fire palpable and sensible It was a true fire yet not naturall neither yet without naturall meanes altogether but the same supernaturally caused for here was a thicke and darke cloud such as the thunder and lightning useth to breake out of but it was extraordinarily raised out of time and place by the power of God QUEST XXXIII Why the Lord appeared in a thicke and darke cloud Vers. 16. ANd a thicke cloud upon the mount c. 1. This appearing of a thicke and darke cloud was convenient for those times Congruit nubes in fanctionem legalem quae tenebrarum est non lucis The cloud is agreeable to the function of the law which is of darknesse rather than light Borrh. For all things were folded up in the law in shadowes as in a cloud but the revelation of the true light came by Jesus Christ. 2. This also sheweth the infirmitie and weaknesse of man who cannot see the brightnesse of Gods glorie who dwelleth in light that none can attaine unto 1 Tim. 6. but wee see it as thorow a cloud as here the Lord appeareth in fire yet in the middest of smoake and shining thorow a thicke cloud Simler To this purpose also Lyranus saith that therefore God appeared in a darke cloud Quia tales apparitiones fiunt communiter secundum eorum dispositiones quibus fiunt Because such apparitions commonly are made according to their disposition to whom they are shewed Now we have here but a darke and obscure knowledge of divine things and as the eye of the Owle is to the Sunne light so is the minde and understanding of man in respect of divine things Sic Lyran. 3. Unto this assertion of Lyranus two exceptions are taken one by Paulus Burgens the other by Tostatus but both of them without any good ground First Burgensis thus objecteth that Lyranus in this note maketh no difference betweene the knowledge of Moses and of the rest of the people whereas he appeared unto Moses onely in a cloud Numb 12.5 but unto the people in a thicke cloud because Moses clariorem habuit de divinis notitiam quà m populus had a clearer knowledge of divine things than the people Burgens addit 3. Contra. 1. Howsoever the Lord appeared at other times to Moses it is no◠here the question Now the Lord appeared alike to all as well to Moses as to the rest of the people in a thicke and darke cloud which sheweth that although there is difference of gifts and illumination among men yet being compared to God there is no difference Moses himselfe here quaked and trembled as the Apostle observeth Heb. 12 21. as the rest of the people did 2. And that other place is not fitly alleaged for the Lord came downe in the piller of the cloud at that time and spake not onely to Moses but to Aaron and Miriam also 4. Tostatus taketh exception because Lyranus doth not distinguish betweene the apparitions of the old and new Testament whereas the apparitions in the old were obscure Apparitiones antem factae in novo sunt clariores But the aparitions made in the new are more cleare As the holy Ghost came downe upon the Apostles not in fire with the darknesse of a cloud but in bright fire like unto cloven tongues Tostat. quaest 11. Contra. This is true which is here alleaged that the apparitions of the new Testament are clearer and more full of light than the visions of the old neither is it denied by Lyranus yet it followeth not but
substance for he was diversly seene 9. And that it is impossible Oculis corporis substantiam Dei aspicere with the eyes of the body to see the substance of God it is evident by our blessed Saviours answer unto Philip who desired Christ to shew them the Father He that hath seene me hath seene the Father insinuating thereby that God cannot otherwise be seene of us than in Christ his Son who is the verie engraved forme of his person And if Christ would not grant any such carnall vision of God unto his Disciples who were conversant with him in the flesh who can in this life expect it 10. Whereas then the Prophet Isaiah saith I saw the Lord sitting upon an high throne and he is said to have beene seene of other of the Saints wee must not thinke that they saw Gods substance with their carnall eyes sed juxta possibilitatem humanam non ut est sed ut voluit se videre but as mans nature could see him not as hee is but as it pleased him Hierom who in the same place reproveth the Jewes who affirme that Isaias was slaine of their fathers because he writeth he saw God with his eyes whereas Moses saw only Gods back-parts for seeing Moses also writeth that God talked with him face to face interficite Mosen cum Esaia yee might as well have killed Moses as Isaias QUEST XLV Whether we shall see the divine nature with the eyes of our bodies in the next life BUt it is a greater question whether the Saints shall not in the next life see the Divine Essence with their bodily eyes which some doe affirme upon these reasons 1. Iob saith he shall see God in his flesh Iob 19. that is in the resurrection 2. S. Paul also saith that then we shall see face to face 1 Cor. 13.13 3. We shall then be like unto the Angels which doe behold the face of God 4. Our bodies shall then be spirituall and therefore wee shall even with our bodily eyes see and discerne Spirits 5. Otherwise if our eyes should not behold God what use should there be of our sight Contr. 1. The Hebrew Interpreters expound that place of Iob of his sight of God in this life but taking it rather to be spoken of his state and condition in the resurrection as most of our writers doe interpret we deny not but then the Redeemer who is cloathed with our flesh shall be seene of us even with these our eyes as Iob there saith But it is one thing to see the person of the Mediatour another to see the divine essence and nature 2. Saint Paul speaketh not of the â—ight of the bodily eyes but of the sight of the minde as hee expoundeth himselfe Now I know in part but then shall I know even as I am knowne 3. The likenesse similitude which we shall have with the Angels holdeth not in everie thing as that we shall have the like nature or knowledge but in that wherein the resemblance is made as that we shall neither marrie nor be married nor need meat and drinke but in that respect shall be as the Angels and yet neither doe the Angels fully comprehend the divine nature as afterward shall be shewed 4. Our bodies are said to be spirituall not as opposite to the nature of our bodies now which shall remaine but as set against the corruptible and earthly qualities thereof our bodies shall be bodies still but not earthly naturall corruptible bodies as they are now therefore the argument followeth not 5. And this shall be the use of our heavenly sight wee shall see God in his workes but after a more cleere manner than now we shall see the elect we shall behold Christ himselfe Upon these reasons Simlerus concludeth In futura vita nos oculis corporis corpora tantum visurâ—s In the next life we with our bodily eyes shall see onely bodies and not the essence of God Thomas Aquine also thus interpreteth Iobs words I shall see God in my flesh I consisting of body and soule shewing Quod suâ— modo visionis illius erit particeps corpus That the body also after a sort shall be partaker of that vision not that the eyes of the body shall see the Divine Essence Sed quia oculi corporis videbunt Deum hominem factum But because the eyes of the body shall see God which was made man Videbunt etiam gloriam Dâ—i in creatura refulgâ—â—tem They shall also see the glorie of God shining in the creatures But this further must bee added that though the divine essence of God shall not bee seene of our bodily eyes then because God is of an infinite and incomprehensible nature yet the blessed Spirits the Angels and Ministers of God shall bee seene of the elect Angelorum beatorum omnium consortio conspectu colloquio fruemur We shall enjoy the fellowship fight and conference of the Angels and of all the blessed Buâ—an For if the eyes of the young man were so opened at the prayer of the Prophet that he saw the Lords heavenly host which appeared in the likenesse of fierie horse and charriots much more shall our eyes then be so cleared as that we shall see the Angels themselves though not in their very spirituall nature yet in such sensible manner as that we shall both converse have conference with them QUEST XLVI Whether the Divine Essence can be seene and comprehended by the minde of man in this life NOw it followeth to be considered seeing Gods essence cannot be seene by our bodily eyes either in this life or the next whether that in our minde and understanding here in this life wee may attaine to the fight and knowledge of God where that position of Thomas Aquine is to be held Impossibile est animae hominis secundum hanc vitam viventis essentiam Dei videre It is impossible for the soule of man in this life to see the essence of God the reasons whereof are these 1. Because the soule being in the body naturally knoweth not any thing nisi quâ— habent formâ—â— in materia but such things as have their forme in some matter or may be knowne by such things but the essence of God per naturas rerum materialium c. by the nature of materiall things cannot be knowne Thomas 2. Almost all our knowledge initium habet à sensibus taketh the beginning from the sense but God cannot be perceived by sense Simler 3. Ambrose likewise saith Anima carnis hujus maculis coâ—â—â—vionibus obumbratae faciem Dei sâ—ncere videre non possunt The soules being shadowed and obscured with the spots and blemishes of the flesh cannot cleerely here see the face of God c. And he further giveth this reason Qui faciem Dei videt esse â—ine peccato He that seeth the face of God must be without sin as our Saviour saith Blessed are the pure in heart for
of my hand upon thee and hide thine eyes Lippom. not that the hand of that glorious bodie the back-parts whereof Moses saw did cover Moses eyes for it being also lightsome like unto the rest of that heavenly bodie could not hide his eyes and Moses should first have seene the face and countenance of that bodie before the hand had beene laid upon his eyes But it was some cloud or thicknesse of the eyes which might be spread upon Moses face as an hand QUEST LII Why the Lord covered Moses with hiâ— hand ANd though Moses was put into the cleft of the rocke yet it was necessary that his eyes should be hid by such meanes from seeing the glorious face of the bodie appearing 1. For neither could the cleft of the rocke so hinder Moses sight but that as the Lord passed by in thaâ— place where the hole was his face also should have beene seene 2. And if Moses had shadowed his eyes with his owne hand it had not been so safe for he might have removed it as soone as he heard the voice 3. Neither was the hearing of the voice a sufficient direction when Moses should looke out for either he might have beheld this glorious fight too soone before the Lord was passed by or staied too long therefore it was requisite that some such covering should be put before his eyes that by the removing thereof hee might know when it was lawfull for him to looke Tostat. qu. 20. QUEST LIII Why the Lord put Moses in the cleft of the rocke BY the cleft of the rocke wherein Moses was put 1. Theodoret understandeth fidei oculum c. the eye of faith whereby we understand those things which cannot be seene with corporall eyes 2. Rupertus thus interpreteth Ponam te in foramine petra id est omnem verum Israelitum in fide passionis mea I will put thee in the hole of the rocke that is every faithfull Israelite in the faith of my passion 3. Hierom thus applieth it Petra refâ—gium leporibus est c. The rocke is a refuge to Gonies and Hares Timidum animal in petrae cavernas se recipit A fearfull beast doth betake it selfe to the holes of the rocke So Moses fleeing out of Egypt Lepusculus Domini erat was as the Lords Hare 4. But that other application of Hierom is more fit Vnaquaeque anima per foramen quosdam tenebrosas cavernat aspicit veritatem Every soule by certaine holes and darke cranies seeth the truth 5. Lippoman maketh this collection I will reveale my selfe before thee in great majestie Ac ne prae ea concidas ponam te inforamine petrae ut firmus constes And lest thou shouldest be cast downe by it I will put thee in an hole of the rocke that thou mayst stand strongly And to the same purpose Gallasius Deus apponit manum ut infirmitatem sublevet God putteth to his hand to helpe his infirmitie Simlerus addeth further that he was put in the hole of the rocke ne absorbeatur ab immensa Dei luce lest he should be swallowed up of the exceeding great glorie of God as heâ— passed by 6. But the proper historicall meaning thereof was because God would not have Moses to see the forepart of that glorious bodie which should passe by if he had beene abroad he might have chanced to see his glorious countenance but being set in the rocke Solum poterat videre ad unam differentiam positionis he could but see one way toward the cleft or hole of the rocke Tost q. 18. which sense is touched by Chrysostom before qu. 50. And hereby mystically also is insinuated Quod Dei cognitio continget exigua tantum ex parte c. that the knowledge of God is but in a very small part attained unto while we live here Siml QUEST LIII What is understood here by the Lords back-parts Vers. 23. THou shalt see my back-parts 1. Augustine giveth this sense Hoc postea factum est in eis quoâ— significabat persona Mosis c. This came to passe in them who are signified here in the person of Moses that is the Israelites who as the Acts of the Apostles shew afterward beleeved when Christs glorie was passed out of the world to heaven c. So also Rupertus and Gloss. interlin But here was somewhat presently and actually performed unto Moses as is evident by the whole description both of the place and manner 2. Gregor Nyssen thus expoundeth Docetur Moses c. Moses desiring to see God is taught how God may be seene Sequi enim Deum corde anima semper quocunque ducat idipsum est totum videre For to follow God in heart and minde alwayes whether soever he leadeth that is to see God c. Qui â—â—tem sequitur non faciem sed tergum aspicit But he which followeth seeth the backe and not the face c. But this sense cannot bee received because it taketh away all visible demonstration of Gods glorie here which was the thing that Moses desired 3. Procopius by the back-parts understandeth the knowledge of God by the creatures Invisibilia Dei ex creatione The invisible things of God are seene by the creatures So also Borrhaius But this knowledge of God was ordinarie and granted unto Moses at other times here he hath an extraordinarie demonstration of Gods glorie according to his desire 4. Tertullian referreth these backer or latter parts to the latter times of the Messiah Gloria mea quam videre desideras posterioribus temporibus revelabitur My glorie which thou desirest to see shall be revealed in the latter times But the Lord speaketh here of some thing presently done 5. Some by posteriora these backer parts doe understand Effecta opera the works of God whereby he is knowne tanquam ex posterioribus as by the backer parts as the Lord proclaimeth himselfe in the next Chapter by his epithetes and properties Gallas Lippom. Ferus But this interpretation also taketh away all visible revelation of Gods glorie which is intended by the letter of the text 6. Cajetan thinketh that hac scripta dicta in metaphora these things were said and written in metaphores and by the face he would have understood onely majus lumen a greater light and by the backer parts and the removing of the hand minus lumen infusum a lesse infused light c. So he taketh all this to have beene onely a present illumination of Moses minde But if Moses minde onely had beene illuminated he needed not to have beene set in the cleft of the rocke which was in that place this placing and disposing of Moses to see sheweth that there was an actuall visible demonstration of Gods glorie 7. Borrhaius by these backe parts would have understood the shadowes of the Law Qua corpus quod est Christi tanquam posteriora sequuntur c. which follow the bodie which is Christs as the back-parts But Moses not onely now
but before this did in the shadowes of the Law behold the mysteries of Christ therefore this was an extraordinarie revelation of Gods glorie beside that 8. Nazianzene by the backe or back-parts understandeth any thing whereby the Lord is shewed and made knowne unto us Vt tamen naturam illius non contingat so that it concerne not his very nature like as they which cannot behold the Sun it selfe may see the beames thereof shining in the water So the Genevense have this annotation My back-parts that is so much my glorie as in this mortall life thou art able to see So Iunius also seemeth to interpret it Aliquam gloriae mea imperfectam imaginem Some imperfect image of my glorie But this had been no extraordinary thing for Moses before this had seene Gods glorie and power divers wayes in that manner revealed unto him as in his great works and miracles 9. Lyranus taketh it onely for a generall and confused knowledge of God as by the back-parts one may be discerned that he is a man but not that he is Socrates or Plato this or that man But such knowledge of God Moses was never without that he needed not to have made any speciall request for the same at this time 10. It is resolved then that there was a visible representation of Gods glorie at this time shewed unto Moses as Calvin saith Exhibita fuit oculis visio A vision was shewed unto his eyes But what kinde of sensible vision it was there is likewise some question QUEST LIV. What manner of visible demonstration this was here shewed unto Moses 1. RAb Cahadiagon thinketh that this which Moses saw was onely an exceeding bright cloud which on the forepart was of that shining brightnesse that no mortall man could endure to behold it but on the backer part it was not so bright But the very description of face hands backer parts sheweth that that which Moses saw had some similitude and likenesse 2. Irenaeus taketh it to be the vision of a glorious bodie but now onely promised and performed In novissimis temporibus c. quando Moses cum Christo confabulatus est in altitudine montis In the latter times when Moses talked with Christ in the top of the mount and together with Helias saw him there transfigured But it is evident by the text the Lord describing the present place where Moses should be set to see this vision that it was presently shewed him 3. Tostatus agreeth that there was shewed forthwith unto Moses quoddam luminasum corpus a certaine bright bodie the countenance whereof was so glorious that Moses could not indure to behold it which exceeding lightsome and glorious bodie he thinketh well to have beene only formed and prepared of God not by any Angelicall power for such glorious brightnesse exceeded the worke of any creature neither was the other naturally capable thereof But herein he is greatly deceived in thinking that this bodie was assumed not by God himselfe but by some Angell which he would prove both by the motion thereof and by the speech which was uttered both which were done successivè successively in time whereas the Lord worketh in an instant quest 23. Contra. 1. It is evident in the text that this glorious bodie and humane shape was assumed by God himselfe even the Lord Christ both because the Lord saith I will passe by and he saith thou canst not see my face but if an Angell had stirred this bodie it had beene an Angels face not Gods and an Angell had passed by not God himselfe 2. Seeing the Seraphims covered their face with their wings as not being able to behold the glorie of the Lord whom the Prophet saw sitting as upon a throne Isai. 6.1 2. how i◠it like the Angels should stirre and move that bodie the glorie whereof they could not behold 3. And seeing all things are possible unto God hee maketh the feet to goe and the tongue to speake can he not much more give motion and speech at his pleasure either with or without the ministerie of Angels 4. Wherefore it is the most probable opinion Deum humana effigie pertransisse that God passed by Moses in an humane shape Oleast Transiit in assumpta forma he passed by in an assumed shape or forme Osiander And it is not unlike but that the Lord Christ appeared now unto Moses in that glorious manner wherein hee was transfigured in the mount in the dayes of his flesh when his face did shine as the Sunne saving that Moses being not yet glorified as hee was then could not now endure to see his glorious countenance as he did then he saw now onely his backe parts not naked but clothed in glorious manner both because the Lord had given a law to cover their naked parts that they should not appeare Exod. 20.26 And that the figure might answer unto the bodie because in mount Tabar when Moses and Elias talked with God not onely Christs countenance did shine as the Sunne but his raiment also was as white as the light The reasons which lead me to condescend to this opinion that such a glorious humane shape now appeared to Moses are these 1. Because this demonstration best agreeth to the letter of the text which must not be drawne from the plaine and historicall sense but where there is necessitie and some inconvenience is like to ensue of the contrarie so that this sensible vision of God is most answerable to Moses request and to the Lords grant and concession here made unto him 2. The historie of Moses transfiguration in the mount in the sight of this Moses and Helias doth helpe also to interpret this place 3. The end and scope of Moses desire was to receive some visible signe and seale of the Lords reconciliation with his people which was best performed this way QUEST LV. Where the Lord promised that Moses should se◠his back parts Vers. 29. THou shalt see my backe parts c. 1. Tostatus thinketh that Moses was at this time with God in mount Sinai where the Lord promised him to see his backe parts which he would gather out of these words of the Lord Behold there is place by me that is here in this rocke wherein I now speake with thee qu. 18. But this cannot be so for Moses was not yet called up into mount Sinai which followeth afterward chap. 34.2 and after he went up thither to the Lord he continued there fortie dayes and fortie nights with the Lord and all that while came not downe but Moses went downe from this place to give notice to the people not to come neere the mount chap. 34.3 2. Osiander taketh it that all this communication was betweene the Lord and Moses in the Tabernacle where it is said that the Lord spake with Moses face to face vers 11. But this is not like neither for vers 21. the Lord saith there is a place by me that is not farre off in the mount