downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in nature as
they might be felt Perer. And it was so thicke that it hindred the light of the fire and of other artificiall lights Iunius QUEST XV. How the Israelites had light in their dwellings Vers. 23. BVt all the children of Israel had light where they dwelt The Hebrewes imagine that the light followed the Israelites whether they went yea though they pierced into the darknesse of the Egyptians it went with them but the text will not beare so much They had light in their habitations where they dwelt but I doubt whether they could carrie it to the habitations of the Egyptians I preferre rather the opinion of the author of the booke of Wisdome chap. 18.1 who saith that the Egyptians heard the voice of the Israelites but saw not their image but if the Israelites had brought light with them where they came the Egyptians should both have seene them and heard them 2. But this may be truly affirmed that not onely the land of Goshen had light but even these particular habitations where the Israelites dwelt being intermingled with the Egyptians had this light which was kept from the Egyptians though dwelling by them Simler QUEST XVI Whether the Egyptians used in the time of this darknesse any candle or fire light NOw concerning fire and candle light whether the Egyptians had any helpe or comfort by them while this darknesse continued 1. Neither is Cajetans opinion sound that barreth the Egyptians onely of the light of the sunne and stars and alloweth them candle and fire light for beside that this is contrarie to the text that in affirming that there was light to the Israelites denieth all light to the Egyptians by this meanes this plague of darknesse which was of all the most grievous should have beene no great burden unto them if they could have helped themselves with other lights 2. Some thinke that the fire of the Egyptians was put out and extinguished with some tempest that came with the darknesse Thostatus Which opinion the Septuagint favour adding that there was darknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempest but there being no such thing here spoken of it is but their imagination and beside it is unlike for the tempest and wind would have helped to disperse the thicke mists which darkened the aire and to have attenuated it 3. Wherefore it is most like that the aire was so thicke and the darknesse caused thereby so great that the light of fire and candle could not pierce it so Philo and Paulus Burgens Iun. Hereunto also agreeth that collection Wisdom 17.5 No power of fire might give light QUEST XVII How it is said no man rose up from his place Vers. 23. NO man saw another neither rose from the place 1. Not that the thicknesse of the aire was such that iâ— hindered their going or moving as Paul Burgens For if the aire had beene so thicke it would rather have hindered their breathing than their moving 2. Nor yet is it the meaning that they did not move themselves by the benefit of any celestiall or externall lights but by the meanes of such lights as they used in their houses for the Scripture absolutely saith that they did not rise up from their place that is at all 3. Some thinke the meaning to be this that they did not goe out of their houses their labour abroad and all other kind of businesses ceased and were intermitted because of the want of light but yet they might stirre up and downe in their houses Simler But seeing the text saith that they saw not one another if they were deprived of all sight it is very like that they had no list to move or stir up and downe 4. Wherefore it is more probable that the Egyptians did not move out of the place where they sate the word is mittachtan from that which is under them but as it is in the booke of Wisdome They were all bound with one chaine of darknesse chap. 17.17 And in the same place two reasons are given thereof Sometimes they were troubled with monstrous visions and sometime they swooned vâ—rs 14. That is either they were afraid to move from their place because of the monstrous visions and shapes which they seemed to see even in the darke or their owne perplexed conscience made them afraid And so as Philo saith Per silentium fame cruciabantur they in silence were pinched with fâ—mine three dayes togethâ—r one not being able to helpe another But they sate still mourning and complaining without comfort Sic Lyran. Thostatus Perer. QUEST XVIII When Pharaoh sent for Moses whether after the darknesse was removed or afore Vers. 24. THen Pharaoh called for Moses Here the doubt is how Pharaoh could send for Moses there being such a great darknesse that none moved from his place 1. This doubt were easily removed if Cajetans conceit be admitted that they had the use of fire and candle light but that is refuted before 2. Some thinke that they moved and stirred â—â—t to any ordinarie businesse but upon such necessitie occasion they might stirre Simler But this were to limit and restraine the Scripture where no need is which saith that none that is upon what occasion soever moved from his place and if Moses had come to Pharaoh while this darknesse continued he had also brought light with him But Pharaoh of all the rest saw no light for three dayes 3. Wherefore it is more like that Moses was not sent for to Pharaoh till the three dayes darknesse was over whereof this is some probabilitie because he intreateth not Moses as afore to pray to remove the darknesse which he would not have omitted to do being in such great perplexitie And he sendeth for Moses though the darknesse were over because he knew that Moses would not leave him but he feared that one plague would still follow another Iun. Perer. QUEST XIX Of the greatnesse of this punishment of three dayes darknesse THis plague of darknesse then was a most grievous punishment to the Egyptians Cicero maketh mention of a great darknesse for two dayes in Sicilia about the hill Aetna by reason of the breaking out of the flames thereof so that one could not see another lib. 2. de natur deor But this farre exceeded 1. They were bound with this darknesse as with a chaine every man to his place the husband man the shepherd the artificer or wheresoever any was either in the field or in the house so they continued as it is noted Wisd. 16.17 2. They had no use either of sunne light or fire light to solace and comfort themselves with 3. They were pinched and pined with famine not being one able to helpe another 4. They were terrified with monstrous shapes and visions which might appeare unto them in the midst of the darknesse for Satan was not behind to play his part with them being under his Kingdome of darknesse both of bodie and mind 5. They were perplexed in conscience and were readie to feare upon every occasion
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus that the Lord in sending
not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it signifieth as well to as in as
therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here together with the fire was seene a
aliqua praesumptio quòd vellet restituare There is some presumption that he would have restored it having neither killed nor sold it Lyran. 4. Truculentior est majus damnum intulit c. He is more cruell and bringeth greater losse to the owner that selleth or killeth it than he that keepeth it 3. Thomas further giveth these reasons why a more grievous punishment is inflicted for some faults more than other 1. Propter quantitatem peccati For the greatnesse of the sinne 2. Propter peccati consuetudinem c. For the custome of sinning 3. Propter multam delectationem For the more delight in the sinne 4. Propter facilâ—â—atem commâ—â—eindi c. For the more easie committing of sinne All which doe concurre in this case for both he sinneth more that stealeth and selleth or killeth and it seemeth he is more expert and accustomed and taketh greater delight and useth more facility in his busines QUEST VIII How a man is to make recompence of the best of his ground Vers. 5. IF a man hurt field or vineyard c. he shall recompence of the best c. 1. All kinde of hurting another mans ground is here forbidden as either with trampling of his cattell as he passed by or feeding Lyran. And if this hurt be done unwittingly by the straying of the cattell without the owners privity he is to make it good how much more if he doe it of purpose or in craft Gallas 2. Some thinke he is to make good the losse by giving ground and all to make his neighbour amends But that need not seeing he trespassed only in hurting the fruits of his neighbours ground it is sufficient to make satisfaction in that wherein the wrong was done 3. Neither if the hurt were done in grasse onely must the trespasser make recompence with the principall of his fruits as corne and such like as Oleaster but in the same kinde it is sufficient to make restitution wherein the trespasse was done 4. Neither is the meaning that if a man did a little hurt in his neighbours ground that all the best of his ground should pay for it but so much for so much Tostat. qu. 4. 5. There was a Law among the Romans that the beast qua panperiem fecerat which had done any dammage to another dederetur noxae should be delivered over to make good the hurt But that must be understood when the beast of it selfe without the masters fault did any hurt but here it is either the masters wilfulnesse or negligence that his cattell spoile his neighbours vineyard Gallas 6. And as the Law is here concerning vineyards and fields so it holdeth in the rest as orchards gardens pastures and the like Lyran. QUEST IX Of the breaking out of fire and the dammages thereby Vers. 6. IF fire breake out c. 1. This is meant of such kindling of fire when praeter intentionem acceâ—dentis c. when any hurt commeth of it beside the intention of him that kindled it Lyran. For they which did of purpose set stackes of corne or houses on fire were worthy of greater punishment By the Civill law vel decapitatur vel comburitur vel bestiis subjicitur he was beheaded burned or cast to the beasts can poenitent 40. By the Canon law he was to be excommunicated Caus. 23. qu. 8. cap. 32. or to want buriall if restitution were not made ibid. cap. 33. and he was enjoyned three yeeres penance can poenitent 40. 2. Such breaking out of fire then is here understood when any made a fire in the field as husbandmen use to doe in August to burne up the stubble to make their ground more fruitfull and some casualty happened the fire being carried of the winde or lighting upon some hedge Tostat. Though no mention be made of the neighbours house and barnes yet under one kinde the rest are understood Marbach 3. If it catch thornes This Cajetane thinketh to be one of the dammages which must be made good if it catch the hedge or corne but it rather sheweth the meanes whereby the fire increaseth and is dispersed by taking hold first of the hedge and so finding combustible matter goeth further Some understand this to be meant of such thornes as husbandmen use to set about their corne to keepe it from cattell Oleaster But it is better referred to the hedge where with the fields are sensed Simler 4. There are three things named which may receive hurt by the fire either the corne reaped and gathered into shocks or stacks or the standing corne not yet cut downe or the corne that is mowed or reaped but yet not gathered together which is meant by the field which three the Septuagint expresse by these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corne floore where the corne is stacked as in barnes the eares of corne standing and the field under corne also understand hay and trees and such like Lippoman 5. Here then a man is punished for his negligence because he kept the fire no better as if he kindle a fire in a windy day or in a place open to the winde or neere unto a wood or hedge where there is matter fit for the fire Otherwise if he used all diligence and foresight and there fell out any casualty by any other accident and not by his default as if any hairy beast comming by chance do catch the fire as a cat or dog it seemeth that in this case he is not bound to make good the losse for the fire did not breake out now from him Lyran. Of this kinde was that hurt which was done to the Philistims corne when Sampson tied firebrands betweene the fox tailes which running among their corne set it on fire Tostat. 6. Now this difference may be observed betweene this Law which enjoyneth full restitution to be made and the former where for the feeding of anothers grounds or otherwise hurting of it by cattell only satisfaction is to be made out of the best of the others grounds because where the fire setteth in the whole is spoiled but where beasts breake in that onely is spoiled which they feed or trample upon and therefore here amends is made only for part there for the whole Tostat. QUEST X. Why the keeper of things in trust is not to make good that which is lost Vers. 7. IF a man deliver his neighbour money or stuffe to keepe c. 1. The Law is this that he which hath received another mans good of meere trust to keepe if it be lost not through his fault as if it be pilfred or stollen away the keeper in trust is not to make it good and the reason is because he receiveth no profit by keeping but did it of good will and therefore there is no reason that he should be punished for his kindnesse Simler Hereunto agreeable is the Law of Alexander Periculum depositi casu accidens penes deponentem est The danger of a thing committed to ones trust
shew-bread the active life of those which are given unto good workes by the golden candlesticke such as both in words and workes in contemplation and action doe shine as lights Ribera 6. But these mysticall diductions are somewhat curious Yet thus farre these typicall ceremonies may safely be extended the Arke signifieth the presence of God in Christ the table of shew-bread the family of Christ which is nourished and fed by him by the golden candlesticke the manner of administration in the Church is represented which the Lord doth illuminate by his Spirit Iun. in Analys Rupertus by the bread understandeth the true bread of life which is Christ Jesus so also Marbachius Ferus by the incense upon the bread collecteth that we must joyne prayer and thanksgiving with the preaching of the word by the crowne is signified the hope of everlasting life where wee shall sit downe at Christs everlasting table in heaven Simler By the twelve loaves the whole Israel of God which is fed by his word Borrhaius And they were taught hereby quod Deus panem largâ—tur that God giveth bread and food Tostat. qu. 28. and that their very meat is consecrate unto God and therefore should feed soberly and reverently as in his presence Calvin And by the vessels of gold all Christians should learne ut dent operand ut vasa sint aurea non fictilia to doe their endevour that they may be vessels of gold vessels of grace and election not earthen vessels and vessels of wrath Osiander QUEST XLII Of the forme and fashion of the candlesticke Vers. 31. ALso thou shalt make a candlesticke of pure gold of worke beaten one with the hammer c. 1. Iosephus is deceived in his description who saith that this candlesticke was ex aurâ— fusili sed non solido of molten gold and not solid whereas it was of one solid worke beaten out with the hammer In another place also he saith it was made of iron covered with plates of gold If it be answered for Iosephus that he speaketh of some other candlesticke which was afterward made of iron it is not like that any time the Israelites were so destitute of gold but that they had sufficient to make one candlesticke Tostat. quaest 29. 31. 2. By this description of the candlesticke it is evident that the picture which is to be seene in Rome of the golden candlesticke which Titus brought from Jerusalem and carried in triumph is not right because it is not set forth with boules knops and flowers as this is Ribera 3. The fashion of the candlesticke was on this manner the shaft went upright and stood in the middest upon his feet and from this shaft went out 6. branches 3. on the one side and 3. on the other one above the other which went out by couples one on the one side and over against it one on the other side neither were they all of one length for the nethermost branches were longest and the uppermost shorter so that they all were of one height above Tostat. 4. The body or shaft had foure boules like unto open almonds and as many round knops and as many flowers And under the first knop came out the first two branches and so under the second and third and in the top after the branches were gone forth were the fourth boule knop and flower Beda So likewise in every one of the branches there were three boules as many knops and flowers R. Salom. and Montanus with whom agreeth the description in the Geneva Bibles make in every branch three boules but beside but one knop and one flower because vers 33. it is said three boules in the plurall and but one knop and one flower in the singular number But Lyranus with whom consent Cajetan Tostat. qu. 31. and Ribera thinke better that every boule had his knop and flower to be answerable to the worke of the shaft which had foure boules and as many knops and flowers vers 34. So also Beda 5. Beside Montanus is of opinion that the uppermost lilies or flowers served for the sockets or lampes where the oile was put to feed the light so also Pelarg. Genevens But the flowers only were made for ornament Calvin And beside the boules knops and flowers there were seven lampes as vers 37. after the description of the shaft and branches with their knops and flowers it is said Thou shalt make thee seven lampes thereof So Tostatus quaest 29. and Ribera and 1 King 7.29 mention is made of lampes beside the flowers which lampes were also made out with the hammer as the rest were for the whole candlesticke with every part thereof was appointed so to be made 6. But whereas it is added To give light toward that which is before it vers 37. Cajetanes and Oleasters observation is somewhat curious that because these lights shined directly to that part which was before it that is toward the table of shew-bread right over against it that every socket had râ—strum in 〈◊〉 parte a certaine nosle hanging out whereby it cast light forward but indeed the meaning is that is was to cast light toward that which was before it that is every way as Iunius translateth QUEST XLIV Of the place where the candlesticke stood NOw further it is to be considered 1. That there was but one candlesticke in the Tabernacle made by Moses which was sufficient Salomon indeed afterward made ten lampes whereof five stood on the one side and five on the other 1 King 7.29 because the Temple was wider and larger Iosephus saith he made ten thousand candlestickes But it is like the place is corrupted and ten thousand put for ten 2. The place where this candlesticke was placed was not in the most holy place for thither the Priest went but once in the yeere but the lampes of the candlesticke were renued daily neither did it stand in the outward court which was open for then it had beene subject to wind and weather Ribera And there was the Altar of burnt offering whereon the fire burned continually and never went out Tostat. The place was therefore in the Sanctuary next unto the most holy place where because it was continually covered over there was necessary use of this light for the daily service and ministration of the Priests there Tostat. quaest 29. QUEST XLV Whether the candlesticke were made to Moses hand Vers. 37. ANd thou shalt make thee seven lampes c. 1. Here that slender conceit of the Jewes is confuted that thinke this candlesticke was made to Moses hand because it was so curious and full of worke that Moses could not tell how to make it for it is here directly said unto Moses Thou shalt make thee seven lampes if then he caused to be made one part of it it is certaine that he did so in the rest of the parts and afterward chap. 31.8 Bezaliel and Ahâ—liah were appointed among other things to make the candlesticke therefore the Jewes
hammers of for the Levites to take downe and set up the Tabernacle as also hatchets to cleave the wood and knives to slay and dresse the sacrifices qu. 5. QUEST VIII Whether the grate made to the Altar were set within or without Vers. 4. THou shalt make unto it a grate like networke 1. Some thinke that this grate was put on the outside of the Arke and compassed it round about a cubit and halfe from the bottome and it was rather ad pulchritudinem quam necessitatem for beauty and comelinesse of the worke than for any necessity And within they say the Altar was filled up with earth whereon the sacrifices were burnt Tostat Lyran. following R. Salomon So also Osiander Pelarg. Marbach And Cajetane defineth how large this grate was 20. cubits square to compasse the Altar round about and a cubit and halfe high from the ground And that it was made like unto a sieve with networke with small holes that both the fire might be seene thorow it and yet it might keepe the winde from the flame Contra. 1. The text sheweth that this grate should be in the middest of the Altar but if it compassed it round a cubit and halfe high it was not all in the middest it was as well in the bottome as in the middest 2. If this grate were without it should seeme to bee of no great use and as it were a superfluous part for it was unfit being full of holes to keepe off the winde and the Altar was compassed with boords round that it needed no such defence 3. And if this grate were not placed within the chiefe and principall part of the Altar should be omitted where the fire should be made and the sacrifices burnt 4. Whereas they say it was filled up with earth in the middest Ribera sheweth it was rather raised with stones which he would prove by that place 1 Macchab. 4.44 where it is said They destroyed the Altar of burnt offering which was defiled and laid up the stones upon the mountaine c. till there should come a Prophet that should shew what should become of them But it seemeth that Altar was made all of stone and not filled only with stones for to what end should they be reserved if they had beene rough and unwrought stones and the rest of the Altar had beene as well defiled as the stones if it had not beene all made of stone 2. Some Hebrewes are of opinion that the Altar was ten cubits high and this grate served as a step for the Priests to stand upon and minister upon the Altar which was three cubits above the grate which they say covered seven cubits below so that where the Altar is said here to be three cubits high they say that part of the Altar is only meant that was above the grate Contra. 1. But it had not beene possible to have carried an Altar of that heighth upon barres which were made to beare it vers 7. and seeing the grate came up to the middest of the Altar if it were ten cubits high then there must be five cubits still remaining above the grate which had beene too high for any man to reach unto This grate was not then made for any such use to stand upon 3. Some thinke that this grate was put within the Altar and that it had an hearth beneath about the middest of the Altar with a doore in the side to put in the coales and take out the ashes and the grate was in the top almost equall with the brim of the Altar whereon they laid the sacrifice which was consumed by the flames which ascended thorow the grate So Beda whom Ribera followeth and Oleaster Contra. 1. This opinion seemeth to be grounded upon the errour of the Latine Translator who interpreteth the word carcob which signifieth the circuit or compasse arula the hearth thus reading chap. 38.4 he made a brasen gate of networke and under it in the middest of the Altar an hearth whereas the true reading is this under the compasse of it beneath in the middest of it 2. The grate was in the middest of the Altar therefore not in summitate in the top as Ribera 3. If any such doore had beene made in the side it is like it should not have beene omitted in the description of the Altar it being so necessary a part 4. And this opinion is contrary to the text Levit. 1.8 where it is shewed that the sacrifice should be laid upon the wood they were not then put asunder Tostatus urgeth this place which Ribera only answereth denying that it concludeth any such thing standing upon the Latine text which only hath desuper ordinantes laying in order above which he understandeth of the grate whereas the words according to the originall are they shall lay the parts in order upon the wood 4. I preferre then the opinion of Iosephus Cratem pro facula superpositam habens That the Altar had this grate in stead of an hearth and that the ashes and imbers fell thorow it to the ground So also Iun. Montanus and the ashes so falling downe to the ground might be conveniently taken thence by the Levites Lippoman This best agreeth to the description for thus wee shall have an hearth for the Altar which otherwise should be omitted the Altar shall be left hollow vers 8. and the grate is placed by this meanes just in the middest being put within the Altar and so resting in the middle It was made like unto net-worke with small holes not very wide for then not only the ashes but the fire and some parts of the flesh might have fallen thorow Iun. Cajetane also giveth this note that it is resembled both to a sieve or grate and to a net ut aliquid cribri aliquid retis intelligeremus that we should understand it had part of a sieve part of a net it was in fashion like a net but the holes were small as in a sieve QUEST IX Of the rings of the Altar whether they were put to the grate or to the Altar Vers. 4. ALso upon or at the grate shalt thou make foure brasen rings c. 1. The Latine Interpreter and they which follow him are driven here to a great streit for in this place he readeth Quos pones subter arulam altaris Which rings thou shalt put under the hearth of the Altar Here he maketh the rings under the hearth which was under the grate but chap. 38.5 he readeth Fusis quatuor annulis per toâ—idem reticuli extremitates He cast foure rings by the foure ends of the net or grate Then were the rings both above the hearth for so the grate was and under it Tostatus is driven to this shift to say that they were secundùm unum modum subter in one respect under it in another above it in respect of the heighth of the Altar the rings were under it but considering the rings were without and the grate with the
onely to be melted and the fashion thereof to be defaced but it was burned that is so long kept in the fire that by the burning it was made brittle as wood when it is burned to a coale and so being taken out it was pounded and beaten So also Tostatus adding somewhat to his former opinion QUEST LVI Why the powder of the golden Calfe is cast into the river Vers. 20. HE strowed it in the water 1. Cajetan thinketh that as everie one tooke of the water of the river and did drinke modicum pulveris spargebatur super aquam a little of the dust or powder was strowed upon the water for if it had beene any while in the water it would have sunke downe to the bottome and so the people should not have drunke of it But this had beene too great a labour for Moses as everie one drunke to have sprinkled a little of the gold powder in the place where hee tooke up the water to drinke And Moses saith Deut. 9.21 that hee cast the dust into the river it is like it was all at once throwne into the river and the people being afraid to doe otherwise than Moses commanded were ready as the powder was cast into the water to take thereof and drinke 2. Augustine findeth out here a mysterie by water understanding Baptisme which signified the conversion of the idolatrous Gentiles unto the faith of Christ Ille vitulus per ignem zâ—li aciem verbi aquam Baptismi ab eis quos absorbere conatus est absorptus est The golden Calfe that is the idols of the Gentiles by the fire of zeale the edge of the word and water of Baptisme is devoured which sought to have devoured them c. But this seemeth too curious 3. The historicall meaning is this rather the dust is cast into the water which they had received not long before out of the rocke in that drie and barren place Pelarg. Iunius Thereby to upbraid their unthankfulnesse which in the same place where they had received so great a benefit forgate God and fell away from him QUEST LVII How the Israelites were brought to drinke of this water and why Vers. 20. ANd caused the children of Israel to drinke of it c. 1. This was done for some speciall signification though it bee not expressed For it is not to bee thought that so holy a man as Moses being directed by Gods Spirit would cause all this to bee done the golden image to bee burned and beaten to powder and cast into the water and the people to drinke thereof and all in vaine Tostat. qu. 31. 2. And the people though they knew that this was no good signe unto them to drinke water mingled with such ashes and beside it was a bitter and unpleasant water yet durst not gaine-say Moses as neither before did they resist him when he so used their new molten god for both they were stricken with a conscience of sinne and inward terror and God had set in Moses an evident Majestie and authoritie which made them all to feare and tremble before him as it appeareth afterward when a few of the Levites armed themselves against all the host which consisted of six hundred thousand fighting men and killed whom they met none daring to resist them 3. Such like authoritie and Majestie appeared in our blessed Saviour when he whipped the money-changers and merchants out of the Temple and none durst oppose themselves against him Tostat. qu. 31. QUEST LVIII Wherefore the people were compelled to drinke the powder of the idoll NOw these reasons are given why Moses compelled them to drinke of this bitter water 1. Ambrose saith it was done Vt omnia impietatis aboleret vestigia To abolish all the reliques of impietie c. So also Gregorie Nâ—ssen Materia quae eorum peccato subministravit deleta est The verie matter which ministred occasion to their sin was taken away 2. By this meanes a kinde of judgement was shewed upon the verie instrument of their sinne for otherwise it had beene sufficient if hee had done as Iacob did Genes 35.4 to have defaced it and hid or buried it in the ground therefore this was done ut in eo sceleris pateret judicium in quo scelus patratum fuerit that there might be shewed a signe of their sin in that wherein it was committed Tostat. quaest 30. 3. This was done to shew the basenesse and vilenesse of that idoll Vt contemnere discat quod in secessum projici videat To contemne that which they saw cast out in the draught Hierom. So also Borrh. That they should thinke no better of such idols than of their dung and excrements simulque testatur idoli impotentiam and withall it shewed the impotence and weaknesse of that idoll which they saw consumed to dust 4. Hereby was also signified Quòd corpora animos inquinaverant That they had defiled their bodies and soules with this sinne that by drinking of the ashes of the idoll they might understand non cuti tantum adharere that this sin did not cleave only to their skin sed defixum in visceribus but that it was fastened to their verie bowels Calvin So also Procopius to shew Animos ipsorum infectos idololatria that their verie soules were infected with idolatrie 5. Voluit ut pulveribus idoli sui saetiarentur He would have them glutted and satiate with the dust of their idoll as when they lusted for flesh they had such plentie that it came out at their Nostrils Numb 11. So here as with greedinesse they desired an idoll to be made Moses will have their greedie desire satisfied and filled even with drinking it Oleaster 6. And by this was signified Maledictionem à se exhaâ—riendam potandam That they should drinke and draw out their owne malediction and sup up the verie dregs if the Lord were not more mercifull unto them Iun. That as this bitter water was heavie to the stomacke so their sinne was like to sticke by them And this shewed calicem hibere perpetuae infoelicâ—â—atis that they should drinke the cup of perpetuall miserie as when they cried unto Pilate wishing Christs bloud to bee upon them and their seed Lippom. Pellican And so Moses Gerundens one of their owne Rabbines confesseth Non accidit tibi O Israel ultio aliqua in qua non sit vel uncia de iniquitateâ— vituli There hath not happened unto thee O Israel any revenge where there is not an ounce or some part of the iniquitie and sinne of the Calfe 7. Augustine maketh this mysticall signification of it that as the Israelites did drinke and receive into their bodies the golden Calfe so the Gentiles qui erant corpus diaboli credendo transirent in corpus Christi which before were as the body of the Devill while they were idolaters should by beleeving bee graft into the body of Christ c. Like as Moses serpent devoured the Magicians serpents sic diabolus
the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire was frustrate but yet it was a reasonable desire 5. Hierom.