Commentary on Genesis and Exodus, Book 2 · Chapter 3
CHAP. III.
1. The method and parts.
THe generall preparation of the Instrument of this great deliverance, is set forth in the Chapter going before, in his preservation, education, persecution. Now followeth the more speciall preparation in the vocation of Moses in this third Chapter, and his confirmation, chap. 4.
In this Chapter is set forth, first the preparation to his vocation, to vers. 7.
Secondly, the vocation it selfe, to vers. 22.
The preparation consisteth partly in a vision which Moses saw, both in what place, vers. 1. what vision it was, vers. 2. how Moses behaved himselfe, vers. 3. partly in the voice of God, which Moses feared: wherein Moses is charged what he should doe, vers. 4.5. and the Lord proclaimeth who he is vers. 6.
The vocation of Moses is either a generall charge or commandement to goe unto Egypt: where 1. Moses office is injoyned him of God, vers. 10. with the occasion thereof, the afflictions of the people, vers. 7. the twofold end thereof, to deliver them out of Egypt, and to bring them into the good land of Canaan, vers. 8.2. Moses excuseth himselfe, 1. By his infirmity; where the Lord satisfieth him by that present signe, and assuring him of the future event, that they should serve him in that mount, vers. 11, 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him, verse the 13. where the Lord also satisfieth him by shewing his name, vers. 14, 15.
Beside the generall charge, followeth a particular direction what course hee shall take, to vers 19. and what effect it shall have. For the first, there is prescribed whom hee shall joyne with him, the Elders of Israel, vers. 16. what he shall say unto them, vers. 17. what they shall doe; goe unto Pharaoh, vers. 18. The effects or events are foure: 1. Pharaoh shall refuse to let them goe, vers. 19. 2. The Lord will worke signes and wonders. 3. Then he will send them out, vers. 20. 4. They shall goe out richly with ornaments and jewels, vers. 21.22.
2. The divers readings.
I.V. cum caeter.Vers. 7. Because of their exactors. I.V.A.P.S. rather than taskmasters. B.G. The word is derived of Nagash, to exact, oppresse.
Vers. 12. For I will be with thee. I.V.A.P.S.B. rather than, I will be with thee. L. for here the causall particle for is wanting: or, Certainly I will be with thee, G. chi signifieth for, because.
I.S.This shall be a token unto thee that I have sent thee: when thou has brought, &c. ye shall serve God upon this mountaine. I.S.A.P. that is, this vision which thou seest shall be a signe: not as the most reade, That this shall be a signe, namely, that which followeth, and shall serve me. G.B.V.L. for the perfect distinction, athuah commeth betweene: and that could not properly be a signe to confirme him presently, which was to be fulfilled afterward.
….Vers. 14. E…ich, which am hath sent me. I. to whom consenteth Simlerus: rather than, I am that I am. V.LS.B.G.X or, I shall be what I shall be. A.P. The first Ehich seemeth to be a proper name, because God answereth directly to Moses question, who was desirous to know his name: the second Ehich is an interpretation of the former, and not part of the name, because that Ehich is but once repeated in the end of the verse: Ehich signifieth properly, I shall be, but it is usuall with the Hebrewes to put the future for the preter tense.
I.G.B. cum caeter.Ehich hath sent me, that is, I am B.G.V. I shall be, A.P. rather than, he that is hath sent me, L.S. for Ehich is the first person of the future of hajah to be.
Vers. 18. They shall hearken to thy voice. I: rather than, heare thy voice. V.L.S.B. or, obey thy voice. G.A.P. for then the preposition Lamed, which signifieth to should be superfluous.
I.V.B.G.Vers. 18. The God of the Hebrewes hath met with us, I.V.B.G. cum caeter. rather than, hath called us. S. L. for the word is Karah with he, to meete or come against, not Kara with aleph, which signifieth to call.
I.V.A.Vers. 19. The King of Egypt will not let you goe, yea not by strong hand; I.V.A. rather than, he will not let you goe but by strong hand. L.S.B.G. the word is Velo yea not, or, and not: the meaning is, that hee will be so obstinate, that he will not a great while let you goe, though he feele Gods mighty hand.
I.G. cum caeter.Vers. 22. And ye shall spoile Egypt, or the Egyptians: I.G.S.L. better than, robbe the Egyptians. B. Na…zal in Piel signifieth to take the spoile, as 2. Chron. 20.25. They tooke the spoile to themselves.
3. The explanation of doubtfull questions.
QUEST. I. How long Moses kept his father in lawes sheepe, what he did in the meane time, and to what end he was so exercised.
Vers. 1. WHen Moses kept the sheepe. 1. Concerning the time, when this vision here following was shewed to Moses, it fell out 40. yeeres after he fled out of Egypt, Acts 7.30. about the 80. yeere of his age, for so old he was when Moses appeared before Pharaoh, Exod. 7.7. which was the same yeere, Perer. 2. so that Moses kept his father in lawes sheepe the space of 40. yeeres, for he was 40. yeeres old when he visited his brethren, Acts 7.23. and now he was 80. yeere old: wherein appeareth the singular patience of Moses that was brought ab aula ad caulam, from the court as it were to the carte: and in this state of life continued forty yeeres: Simlerus. During which time it is supposed that he wrote the Booke of Genesis, and the Booke of Iob, for the comfort of his afflicted brethren in Egypt: But it is very like that hee gave himselfe to contemplation, and much profited in the study of wisedome, the grounds whereof he had learned in Egypt, Perer. ex Philone. 3. And thus it pleased God to exercise Moses in a shepheards life, for these causes. 1. That by this meanes he might fully bee weaned from the pleasures of Egypt, and as it were renounce the world. Perer. ex Gregor. 2. The pastorall life and discipline was a kinde of introduction to prepare him for the governement, which afterward hee tooke upon him: as it is in the Psalme, Thou didst leade thy people like sheepe by the hand of Moses and Aaron. 3. that Gods power might appeare, in raising Moses from this contemptible kind of life, especially in the opinion of the Egyptians, that abhorred all keepers of sheepe, to that high place, calling, and authority to the which he was afterward advanced. Simler.
QUEST. II. Of the mount Choreb, whether the same with Sinai.
HE came to the mountaine of God Choreb. 1. Iosephus thinketh that mount Choreb and Sinai were all one: some thinke they were two mountaines joyning together, and that Sinai was the higher: Cajetane thinketh that Choreb was the top of the mount Sinai: but it is more like, that Choreb was the name of that hilly trace or circuit (so called of the drinesse or barrennesse) wherein the mount Sinai was situated: which place as Philo thinketh was full of bushes,Why Moses went thither. and that at the bottome of that bushie hill this vision was shewed. 2. Moses drave his sheepe thither, because there was good store of grasse by reason that the hill was unfrequented, because of the reverence and holinesse of the place: but the place was not had in such reverence before this vision: therefore it is most like that he went thither, as to a secret place, and more fit for contemplation: and that to him thus prepared, this heavenly vision appeared: Simler. Or the Lord might by a secret instinct draw Moses thither, where hee purposed to manifest himselfe unto him: Perer. 3. It is called the mountaine of God, not for any religion which was there placed of old, as Iosephus, Why it was ca…led the mountaine God.or because of the height and excellencie thereof, as such things are so called in Scripture, as the cedars of God, Psalm 104.16. But it is so named by an anticipation, because there the Lord did appeare to Moses at this time, and afterward shewed himselfe by visible signe, at the delivering of the Law: Iun. 4. This hill is famous in Scripture for seven memorable things there done: as the vision of the fire in the bush: the striking of the rock with Moses rod: there Moses lift up his hands when Ioshua prevailed against Amalek: there the Law was given: Moses fasted fourty dayes and fourty nights; and comming downe from thence broke the tables of stone: there Helias had that admirable vision set forth, 1. Kin. 19. Perer.
QUEST. III. Of the vision in the bush.
Vers. 2. THen the Angell of the Lord appeared unto him in a flame of fire cut of the mids of the bush. 1. This is one of the three most notable visions of the old Testament, the two other were the vision of the ladder shewed to Iacob, Gen. 28. The other of the ancient of dayes unto Dan. 7. Pere… ▪ But unto these may be added as not inferiour to the rest, the appearing of the Lord in mount Sinai, at the delivery of the Law. 2. Visions were of three sorts, either such as by spirituall illumination were manifested unto the intellectuall part and understanding, or such as wrought upon the inward phantasie, or were shewed by some visible signes to the externall sense: Simler. as in this place. 3. This bush is in Hebrew called seneh: which the Hebrewes describe to be a shrub full of prickes, and without fruit, and so thicke, that a bird cannot enter without the rufling and pulling off her feathers: some thinke that the mountaine Sinai was called of Seneh, either because of this bush, or for that it was full of bushes: Perer. 4. There are two parts of this vision, the flame burning in the bush, and the Angell speaking …o Moses out of the bush. Simler.
QUEST. IV. Of the flame of fire that burned not.
IN a flame of fire out of the midst. Plato maketh three kindes of fire; the thicke grosse fire, as in the burning of wood; a bright and subtile fire, yet burning; and a cleere pure fire which lighteth onelyonly, and burneth not, such as is in the starres; And hereunto may bee added a fourth kind, which is the element of fire, which neither giveth light, nor yet burneth. This fire was of the second kinde: not a fire in shew and imagination, but a true fire, for otherwise it had beene no marvell that the bush burned not: Perer. 2. This fire was neither fetched downe from the element of fire, as some thinke, for so it should have pierced the middle and cold region of the aire, which is contrarie unto it; neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature; but it was brought forth by God, made of the aire, or some other matter prepared of God: for this was a supernaturall fire in those three things, because it continued without fuell to feed upon, it kept below and ascended not, it burned but consumed not, therefore it sheweth a supernaturall worke. 4. Now that this fire consumed not the bush being a combustable matter, the cause is, because the naturall force thereof was restrained by God: for if God concurre not with the nature of things, they cannot worke nor shew their kinde; as the three children walked in the firy oven, and were not burned. Whereas then the fire hath two inseparable qualities, to give light and to burne, God yet could here divide and separate them: this fi…e giveth light but burneth not, as the infernall fire shall burne, but give no light, as Basil sheweth upon the 28. Psalme. Perer.
QUEST. V. What is signified by the burning of the fire without consuming the bush.
COncerning the signification hereof, the burning of the fire and not the consuming of the bush: 1. The Hebrewes thinke that God made choice of these two, the fire, and the bush: whereof the one is a base thing, and the other hath no shape, that they should make no image or representation of God. 2 Some thinke it betokeneth the Law that could not purge our sinnes, signified by the bramble, b…t only shew and demonstrate them. 3. Some understand the divine nature of Christ, which did not consume or dissolve his humane nature. 4. Some apply it to the Virgin Mary, of whom Christ was borne, that carried fire, and she not consumed. 5. Some understand it of the state of a regenerate man, in whom there are two parts, the illumination of the spirit, as the fire, and the corruption of the flesh, as the bramble. 6. But Philo best expresseth what this fire resembled in the bush; the bush sheweth the vile and miserable estate of the Israelites in Egypt; the fire, their affliction; the not consuming of the bush, that they should be preserved in their trouble, and be delivered from it, and that in the end they should bee as brambles to pricke and wound their enemies: Perer. 7. Beside, God sheweth himselfe by this supernaturall fire, farre unlike the naturall and ordinarie fire, which consumeth things neere hand, but toucheth not a farre off. But God is friendly and favourable to his servants, that draw neere unto him, but he exerciseth his judg… ments upon the wicked, that goe farre off from him. Ferus.
QUEST. VI. Whether it were an Angell or God himself that appeared unto Moses.
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QUEST. VII. What moved Moses to draw neere to behold this strange sight.
Vers. 3. THerefore Moses said, I will turne aside. 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things, might of a curious minde approch to trie out some naturall conclu…ion, because there are some kindes of fire, that breake out of the earth, as in Lyci… and Island, that doe consume water and yet burne not tow: and when Sylla besieged Athens, there was a certaine tower which being … with a certaine …lime, could not bee set on fire. 2. But it is more like, that Moses tooke this to be some divine sight, as being exercised more in the contemplation of divine and spirituall things▪ and was moved to draw neere by some spirituall instinct, Ferus: yet he might presume somewhat farre▪ and therefore is forbidden to come neere. Simlerus.
QUEST. VIII. Why the Lord doubleth Moses name in calling him.
Vers. 4. MOses, Moses. 1. The Hebrewes thinke that this voyce, whereby God spake to Moses, was l…ke to Amrams voice Moses father, which was well knowne unto him: and they further adde, that the Lord used to speake to his servants in such a voice, as was familiar unto them: as when the Lord spake to Samuel he went to Hel…, supposing it had beene his voice, 1. Sam. 3. But the going to Hel… sheweth not, that it was like that old mans voice, but that Samuel, not yet acquainted with the Lords voice, could not judge it to be any mans voice, but his, and therefore goeth unto him to be better instructed. 2. But this calling of Moses by name, is a signe of Gods favour unto Moses; so God calleth Abraham, Isaac and Iacob, whom he loved, by their names. The wicked are seldome called by their names in Scripture: like as among men, when one is called by his name, it sheweth kindnesse and love: as Scipio did study to call the citizens by their names, that they might thinke he had a care of them. And Cyrus called his souldiers by their names: Simler. 3. And this sheweth, that God taketh especiall notice and knowledge of such, whom hee singleth out by name, as our Saviour answereth Nathaniel, who wondred that Christ knew him by his name, whom hee had not seene before, that before Philip called him, when he was under the fig tree he saw him, Ioh. 1.48. Ferus. 4. Beside, this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce. Simler.
QUEST. IX. What the putting off the shooes meaneth.
Vers. 5. PVt thy shooes off thy feete. 1. We reade of three kindes of putting off the shooes in Scripture: the 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,Amb… lib. 7. Comment. in … ▪ …ypr. lib. 1. advers. Iud. cap. 19. 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 onelyonly 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 onelyonly 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: …. in cap. ….cap. 79. 3. But the best solution of all is Hieromes, that against the Sadduces, who denied the resurrection of the body, onelyonly 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 choice of this out of Moses, not onelyonly as Hierome writeth, because the Sadduces received no other parts of the old Testament, but the five bookes of Moses: but seeing the Sadduces out of Moses, had made the objection against the resurrection; it was fittest also out of Moses to confute them. Perer.
QUEST. XIV. How God is said here to descend.
Vers. 8. THerefore I am come downe to deliver them. 1. As before, their crie is said to ascend unto God, chap. 2.13. so God here descendeth unto them, as being moved unto pity by their grievious crie and complaint: Borrh. 2. Yet God properly neither ascendeth, nor descendeth, but this is spoken according to our sense; then God is said to descend out of heaven, the seate of his glory, when he sheweth some visible signe of his presence, as here in the firy bush: Piscator. 3. God is said to descend sometime to take revenge, and to shew his judgements, as he is said to descend unto Sodome, Gen. 18. sometime to shew mercy, as here to deliver his people: Simler. 4. Here also some relation is had unto the situation of Egypt, which was a low countrie, and therefore the Lord here is said to cause them to ascend hence. Borrh. 5. And alwayes this is to bee marked, that when God is said to descend, some notable event followeth: when God is said to descend to see the sinnes of Sodome, then that horrible overthrow of the City followed; and when he came downe to hinder the building of the tower of Babel, the strange confusion of languages was sent upon them: so upon Gods descending here followeth the miraculous deliverance of Israel, and Gods just vengeance upon Egypt. Ferus.
QUEST. XV. In what respect the land of Canaan is called a large country: Hierome.
INto a good land and a large. 1. Palestina in it selfe was no large country. Hierome saith that in length from Dan to Bershebah it was not above 160. miles, and in bredth from Joppe to Bethlehem not above 46. miles. Hecateus Abderita, as Iosephus writeth, describeth Judea to conteine about thirty hundred thousand jugera, that is, akers of fertile ground both in length and breadth and in the whole content. And the furlong or aker is so much ground as a yoke of oxen can plow in one day, which is in length 240. foote, and 120. foote broad: that is, fourescore yards long and forty broad; counting 3. ordinarie foote to a yard. It seemeth then that of it selfe it was no large countrie, not altogether so big as the Kingdome of Naples in Italy: It is therefore called a spatious and large countrie in comparison of the land of Goshen in Egypt, where the Israelites were pent up: and seeing seven nations more populous than the Hebrewes inhabited the land of Canaan, it was abundantly sufficient for them: neither when the people were most increased, did they complaine of want of roome. Perer.
QUEST. XVI. Of the great fruitfulnesse of the land of Canaan.
A Land that floweth with milke and honie. 1. These fruits are named for the rest by the figure called synecdoche, where a part is taken for the whole; the meaning is, that the land abounded with the best fruits. Iun. And these fruits are named which need least labour and travell of the rest. Simler. 2. And concerning the wonderfull fertility of this land the scripture giveth plentifull. testimonie, for first the spies, that were sent to search the land, found it to be very fruitfull as they shewed by the fruit thereof: A land flowing with milke and hony, Numb. 13.28. which is an hyperbolicall speech, that is it abounded. Againe, the land of Canaan is commended, Deut. 8.8. for these foure commodities: for wheat and barly, for fruitful trees, for springes of water, and for mettals: further considering the great number of inhabitants, as in Davids time there were numbred 15. hundred thousand fighting men, 1. Chro. 21. which is commonly esteemed but at the fourth part of the inhabitants: for women and aged men, and children all under twenty yeeres are excepted, this countrie being of no greater circuite, was of exceeding great fertility, that was able to nourish so many hundred thousand. 3. Hereunto also forren nations beare witnesse. Hecateus before spoken of, who lived in the time of Alexander the Great, saith, there were in Judea thirtie hundred thousand akers of most fruitfull land. Aristeas in the time of Ptolomy Philodelphus King of Egypt giveth this testimony of this land, that it abounded with Olive trees, Vines, and Palmetree…: with all kinde of spicerie, gold and precious stones brought in by the Arabians, with most fruitfull and pleasant fountaines and rivers: and especially hee giveth commendation of Jordan, the plaine medowes whereof contained 60. thousand akers of ground, and that it did use to overflow the ground as Nilus: and beside, that unto the great City, meaning Jerusalem) sometime the people flocked out of the parts adjoyning to the number of 60. myriades, that is 600. thousand, whereof every one possessed an 100. akers of ground. Likewise Iosephus, much about our Saviour Christs time, shewed that the fruitfulnesse of that land still continued, and that all the fields in generall were very fruitfull both of corne and other fruit, being compared with other countries; but the fields of Jericho and Hierusalem, exceeded all the rest, and especially of Jericho, where the Palme trees were so fat,Iosephus lib. 5. Antiqu…. that they might presse out oyle by treading upon them. Bochardus that lived 300. yeeres since, and spent ten yeeres in the diligent search of that country, after that it came into the possession of the Saracens of his owne knowledge and experience, commendeth it for abundance of corne which groweth in great plenty out of the ground halfe tilled without any dung or compasse; the fields are like unto our gardens full of all sweet herbes, wine, oyle, hony there aboundeth: and he strangely reporteth of a certaine fruit called the apples of Paradise,Of the wonderfull fruit of Palestina, called the Apples of Paradise. which grow like unto a cluster of grapes, an hundred together, and every one of the bignesse of an egge: the leaves of it are as long as a man, and so broad, that two of them will cover a man: the tree lasteth but three yeeres, and then out of the roote thereof springeth another: Conies, Hares, Partridge, Quailes, Deere, are there in great number: and great store of Lions, beares, and other wild beasts: hee himselfe had seene 3. thousand Camels in one heard. 4. Therefore both Strabo lib. 16. and Hierom. are deceived,Hier. Epist. 129. ad Dardonum. which report even the Countrie about Jerusalem, which Iosephus affirmeth to be more fruitfull than the rest, to be dry, and barren, full of rockes and mountaines, and therefore hee understandeth the flowing of it with milke and hony, spiritually. Ex Perer.
QUEST. XVII. Whether the fruitfulnesse of the land of Canaan doe yet remaine.
NOw this fruitfulnesse of the land of Canaan, 1. was partly naturall, for it was fruitfull, even when the Canaans did inhabite it, before the Israelites possessed that Country, and it so continued …n part after they were expelled thence, and the Saracens surprised it, as it is shewed before. 2. But this fertilitie was much increased by the blessing of God, as the Lord promiseth unto his people if they would feare him and serve him, Levit. 26.4, 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof, which did yeeld increase sufficient to serve them for three yeeres, for the seventh yeere the land did rest, and the eight yeere they began to sow, so that they did eat of the fruit untill the 9. yeere, Levit. 25.22. 3. But this blessing of increase and abundance, was after turned into drinesse and barrennesse because of their sinne, as the Lord threatneth, that their heaven should be as iron, and their earth as brasse, Levit. 25.19. And in the time of the Macchabees, the great increase of the sixt yeere was much abated: for their store was soone eaten up, so that they were oppressed with famine, 1. Macchab. 6.53, 54. Perer. And therefore it is no marvell, if the fruitfulnesse of that land now, being inhabited by the enimies of God, be not answerable to the commendation given unto that Country in former times.
QUEST. XVIII. Whether the Cananites were a peculiar people by themselves.
INto the place of the Cananites. 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan, and that the particular and severall kindes of people are named afterward. 2. But though sometime this name be generall unto all the rest, as they are mentioned among the sonnes of Canaan, Gen. 10.15. yet here and in some other places the Cananites are taken for a severall nation from the rest, as Gen. 15.20. there are ten severall kindes of people rehearsed that dwelt in Canaan, of which number the Cananites are reckoned in the eight place. Piscator. 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians; as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah: for first the Septuagint in the fifth of Iosuah, for the Cananites reade Phoenicians: and the woman whom our Saviour dispossessed of a Devill, by Matthew is called a Cananitish woman, by Mark… a Syrophenician: beside, these Cananites are said to dwell by the sea, Num. 13.30. where the Phoenicians also inhabited: likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea, and so consequently their deceit in bargaining, so also the Cananites are noted in scripture for their craft, Hos…a 12.7. and their marchandise, insomuch, that a merchant is called a Cannanite, as Prov. 31.24. She giveth girdles to the Cananites, or merchants. Perer.
QUEST. XIX. How many nations of the Cananites, and why they were cast out.
THe Cananites, the Hittites, and the Amorites, &c. 1. There are here but six nations rehearsed, the Girgashites are omitted: the same number is not alwayes observed; sometime they are all comprehended under the name of the Amorites, Gen. 15.16. sometime of the Hittites, Iosh. 1.4. sometime 3. nations are only numbred for the rest, as the Hevites, Cananites, and Hittites, Exod. 23.28. sometime ten nations are rehearsed, as beside the usuall seven, the Kenites, Kenazites and Kadmonites, Gen. 15. But usually these seven are named, the Hittites, the Girgashites, the Amorites, Cananites, Perizzites, the Hevites and Jebusites, as Deut. 7.1. and so S. Paul testifieth that seven nations were cast out of the land of Canaan, Act. 13.19. 2. The Girgashites are omitted, some thinke because they willingly gave place to the Israelites, as the Hebrewes thinke, and Augustine reported that the countrie people of Africa being asked whence they are, will answer that they were Cananites: they might then depart out of Canaan into Africa: Siml. But the contrary appeareth, Iosh. 11.20. that all the Cananites were hardned, saving of the Gibeonites: It is more like that they were not a nation of any great power, and therefore are not reckoned here by themselves, but counted among the rest. 3. Now in that God promiseth unto the Israelites their Country, beside that the Lord may freely dispose of the earth being the supreme Lord thereof, these Cananites were of the posterity of Cham, and so under the curse; and beside, because of their sinnes, wherein they continued without repentance, they deserved justly to be deprived of their Countrie. Ferus.
QUEST. XX. What made Moses so unwilling to take this calling upon him.
Vers. 11. WHo am I, that I should goe unto Pharaoh? 1. Moses doth not of diffidence or disobedience refuse, but of humility and modesty excuseth himselfe: as Esay saith, hee was a man of polluted lips, Isa. 6.5. and Ieremie, that he was a child, Ier. 1 6. Simler. And thus by making himselfe unable and unsufficient, the Lord enableth him. Pellican. 2. Moses excuseth himselfe both by the unfitnesse of his person, and the greatnesse and difficulty of the worke: Iun. And hee knew that both he was odious to Pharaoh, and all the Egyptians, as also not well accepted of his brethren, as appeared by that unthankfull Hebrew that upbraided him, in whom was discovered the minde and affection of the rest. Simler. 3. But this is to bee marvelled at, that Moses being so couragious and forward in Egypt in slaying of the Egyptian, should now bee so unwilling: wherein the like thing might befall him, which was seene in Peter, who offered himselfe to suffer much for Christ untill the time came: so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling, which was an act of his faith, yet mixed with some humane infirmitie. Simler.
QUEST. XXI. What signe it was that the Lord promised to Moses.
Vers. 12. THis shall bee a token unto thee that I have sent thee, &c. The most here doe understand this signe and token, to bee that which followed afterward, that they should serve God in that mountaine, as the Lord gave Hezekiah a signe of deliverance which came to passe afterward, that two yeeres they should eat of the fr…it of the earth that sprang of themselves, and the third yeere they should sow and reape, 2. King. 19.29. which things were fulfilled afterward: Simler. And the reason is, because that which God promiseth, nothing can hinder and certainly shall bee accomplished, and therefore the signes which are to come, doe helpe to confirme the faith. Pellican.
Contra. But this seemeth not to bee the sense. 1. Because of the perfect distinction athnah comming betweene, which breaketh off the first clause of the sentence from the latter part. 2. That instance given of the signe to Hezechiah proveth it not: for at that time by reason of the invasion of the enemies, which had invaded the Country by the space of two yeeres, they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe: Iun. and therefore that signe was in part fulfilled already. 3. It is true, that whatsoever God promiseth, cannot be hindred: but such promises have need of a great faith to apprehend them: but signes doe serve to confirme faith, not for faith to worke upon: for signes are visible to the sense, but faith is of things that are not seene: signes then are rather the causes and helps of faith, than the object. 4. Yet it is not denied, but that such signes as had relation to the Messiah, and were accomplished in him, were effectuall, though not present, because in Christ all the promises of God are yea and Amen; such was that signe which the Prophet giveth to Ahaz, Isai. 7.2. Some therefore doe thinke that this signe is referred to the vision going before, of the fire burning in the bush: Iun. with some Hebrewes. 3. And both these clauses may be joyned together: that God confirmeth Moses both by that signe present: as also assureth him of the deliverance of the people, by shewing the fruit and effect thereof, that being delivered out of Egypt they shall serve God in that place to this purpose: Osiander. It may be also a commandement, that being delivered in token of their thankfulnesse, they should worship God there: Iosephus.
QUEST. XXII. Why Moses enquireth after Gods name.
Vers. 13. IF they say unto me, What is his name. 1. Moses in moving this question doth neither shew his ignorance, as though being polluted with the corruptions of Egypt, hee had forgotten the true God; for seeing those acts of his in Egypt proceeded of faith, as the Apostle sheweth, Heb. 11. in forsaking Pharaohs Court, and joyning himselfe to the people of God; and afterward in his exile, in the giving of his sonnes names, he professeth his faith toward God, naming Eleazar of the helpe of God; no such thing is to bee supposed of Moses. 2. Neither yet, as some thinke, did this proceed of Moses curiosity, as that he not contented with the promises made unto the Fathers, desired to know Gods name, 3. But Moses maketh this request to know Gods name in respect of the Israelites, to satisfie their curiosity, and to winne the more credit to his calling: Simler.
QUEST. XXIII. Of the best reading of these words, I am that I am.
Vers. 14. ANd God said unto Moses, Eheje, because I am. These words are read diversly: 1. Some make neither of them a proper name, but reade thus: Ero qui ero, I shall be which shall bee, in the future tense, as Montan. Pagninus. Some reade the first in the future, I shall be; the second in the preterimperfect tense, which was: Piscat. But it is better expressed in the present tense, as it is usuall with the Hebrewes to put one tense for another, as the Septuagint and Latine foreign, which am. 2. Some make them both a proper name, Eheje, & Eheje. Aretius. But it seemeth that the first is only a proper name, as it is taken in the end of the verse: Eheje hath sent me, and that which followeth is the reason of the name, because I am, rather than, which I am, or that I am: sic Iun. Simler.
QUEST. XXIV. What the name is which the Lord here giveth himselfe.
NOw concerning this name Eheje. 1. Neither is it a divers name in effect from the name Iehovah, which the Lord proclaimeth afterward, as thinketh Aquinas: Th…m. …. 3.for they are both derived of the future tense of the word Hajah, which signifieth to be: Eugubin: 2. Neither ye… are here two … e… pressed; one of the essence and being of God, Eheje, or Iehovah; the other of Grace, the God of Abraham▪ Isaac and Iacob, as Ferus: for the Lord, v. 15. joyneth them altogether, making bu… … of them all. 3. Nor yet doth the Lord here deliver his name never heard of before, and which it … b… fall to utter; as Iosephus: for the name of Iehovah was knowne to Abraham, Gen. 15.7. I am Iehovah: and vers. 8. Abraham calleth him Lord Iehovi: therefore this name Iehovah was uttered: as it may appeare also by the corrupt institution of the Heathen, who from the name Iehovah, derived the oblique cases, of Iupiter, Iovis, Iovi, which they ascribed to the principall God. 4. Neither properly hath the Lord any name, for he is incomprehensible, and therefore not to be limited by a name:Dionys. Dionys. And names are given to shew the difference of thing…, but God is one: …. Martyr. But here the Lord describeth himselfe, by his everlasting being, who is of himselfe, and giveth being to all other things, which propertie of being is most peculiar unto God (as best shewing what hee is) of all other attributes which are given unto him.
QUEST. XXV. Of the meaning of the name Eheje.
Vers. 19. FOr the meaning of this name Eheje: 1. It signifieth (as the Hebrewes) all the difference of time, both past, present, and to come; as this name i… expounded, w…ich was, which is, and which is to come, Revel. 1.8. So also Gregor. Nazian. Vniversum…d. q…od est, … se complectitur, nec pr… pium habens nec finem habiturus: He comprehendeth in himselfe whatsoever is, neither having beginning or end. 2. It is as Augustine saith: Nomen incommut abilitatis; A name of unchangeablenesse: for the creatures, which have their dependance of themselves, cannot say, Er…, I s…all be: Simler. 3. It sheweth the perfection of God, that hath his being of himselfe, and not of any other: Ferus. 4. The goodnesse of God, that giveth unto all things their being, Rom. 11.36. Of him, through and for him are all things: as Hierome; Quod esse decuntur, id habuit Dei bonitate do…atum: In that things are said to be, they have it given them by the goodnesse of God: in Epist. ad Ephes cap. 3. 5. It declareth the infinitenesse of God: that God is all in all, 1. Cor. 15.18. as Bernard well noteth: Hoc est …i esse, quòd haec omnia esse: This is unto God to be, to be all these things, as wisedome, goodnesse, righteousnesse, &c. 6. This name of God maketh a difference betweene the true God, who only is, and the false Gods of the Egyptians, and other heathen that had no being at all: Oleaster. 7. Rabbi Salomon referreth it to the deliverance of these Israelites, that God will bee with them and assist them: but this being a name to continue unto all generations, vers 15. is not to be restrained to this instant. 8. Some referre it to the incarnation of Christ, in which sense the Lord should say, I will be: Simler. 9. This name sheweth both the power of God, that nothing can hinder his everlasting being, and his goodnesse, in promising his continuall presence and assistance with the Church of God: Simler. 10. This name then is the most absolute and peculiar name of God, as shewing his eternitie without either beginning or end, his unchangeable nature, perfection, goodnesse, infinitenesse: Perer. And this name of God was not unheard of among the wiser sort of the Heathen. … writeth that this sentence was set u…on the doores of the Egyptian Temples: Ego sum omne, q…od fuit▪ … quod… futurum est: I am whatsoever was, is, and is to come. And Tha…s Mile…us being … what God was, said, Quod semper est, neque principium hab…ns neque finem: That which alwayes …, having neither beginning nor end. Plutarch also writeth, that it was written in the doore of the Temple of Apollo, …, Tis es, Thou art. And Plato in Timaec, saith, Id solum esse quod est prorsus immutabile: That only is said to be which is immutable: but those things which are mutable and changeable, may rather be said not to be, than be. For these and other such divine sentences in Plato, some have thought,Whether Plato and other Philosophers, received any light from Moses bookes. that Plato either had read himselfe the bookes of Moses, or had conferred with some Hebrewes, while he sojourned in Egypt. And this seemeth to be the more probable, because Aristobulus, who flourished in the time of the Macchabees, writing to Ptolemer Philom…tor, saith, that Moses bookes were translated into Greeke before the time of Alexander the Great, and that P…tlhagoras and Plato had received many things from thence. Clearchus also one of Aristotles schollers testifieth, that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things. Ex Pererio.
QUEST. XXVI. Of the name of God Iehovah, whether it be ineffable.
Vers 15. IEhovah the God of your fathers, &c. this is my name for ever, &c. 1. The Hebrew Cabalistes will have the word gholam ▪ being here written without va…, not to signifie for ever, but rather hid, whence they would gather, that the name of Iehovah is ineffable, and not to be uttered: But beside that not gholam, but ghalum with sh…erk signifieth hid, the words following unto all ages doe shew, that it must be here read for ever, the latter words expounding the former. Indeed the name Iehovah is ineffable, but in regard of the signification thereof, (for who can declare the essence of God?) not of the letters or syllables. Simler. 2. This name Iehovah signifieth the same with Eheje, being added as more us…all and better knowne: and it betokeneth two things principally, both the eternity and alwayes being of God, and his cause of being to all other things, both efficienter, formaliter and finaliter, as the efficient cause from whom, the formall, through whom, the finall, for whom all things are. Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth: the first in being able, the second in being gracious and willing, the third in being constant to fulfill his promises. Borrhaius. 4. This name Iehovah i… al…o incommunicable to all other: Elohim is given sometime to Angels, sometime to Judges upon earth. But Iehovah is peculiar to God: and therefore the Messiah is very God, to whom this name is given in Scripture. 5. Beside, some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world: and so our Saviour commandeth his disciples to baptise else in the name of the Father, Sonne, and holy Ghost, which name of the Trinitie is comprehended in Iehovah: Simler. The first letter, Iod, they would have to signifie the Father, the second, …e the Sonne, the third, being va…, the holy Ghost, and the second he the humanity of the Sonne. Osian.
QUEST. XXVII. Why Moses is bid to gather the Elders together.
Vers. 16. GOe and gather the Elders. 1. The Elders not in age, for such a great number of aged folke, among 600. thousand could not well be gathered together. Simler. But the Elders in office either for government or instruction; which president Moses followeth, Chap. 12.21. and Chap. 19.7. Iun. For although their state was now confused and out of order, which was afterward by Moses reduced to a perfect forme, yet there was a kinde of government among them in Egypt, as may appeare, chap. 5. where officers of their brethren were set over them. Simler. 3. The elders therefore must first be acquainted with the Lords message, both because it was not safe to impart it to the ignorant and unruly multitude, who would have given no great regard: Pellican; as also that the Elders and rulers by their example and perswasion might draw the rest. Ferus.
QUEST. XXVIII. Why they make request but for three dayes journey.
Vers. 18. LEt us goe three dayes journey in the wildernesse. 1. In that they went further than three dayes journey, they did Pharaoh no wrong, for they were not his subjects, but he usurped authority over them, and beside they therein followed the Lords direction, that went before them. 2. Yet notwithstanding they dealt not deceitfully with Pharaoh: for it was not necessarie that they should impart their whole councell to their enemies: the truth is not wholly at all times to bee uttered, it may in part bee concealed: as the Lord gave Samuel instruction when he went to anoint David, 1. Sam. 16. Iuniu…. 3. The Lord therefore would have them cautelously and prudently to propound their message: that they would go… but three dayes journey, and into the wildernesse, which was in some sort under Pharaohs jurisdiction, that the request being so reasonable, if Pharaoh should deny it, he might be left without excuse. Ferus.
QUEST. XXIX. How the people is said, not to have sacrificed in the wildernesse.
THat we may sacrifice unto Iehovah. Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres, but carried the tabernacle of Moloch, Amos 4.26. and Act. 7. This then is to be understood, not simply, and absolutely, but in part, that they did not sacrifice unto God, as they ought, but that many of them were Idolaters, and polluted with the superstitions of Egypt: so the Lord denieth, that he required of them, to tread in his Courts, Isay 1.12. or to offer sacrifice, and yet he commanded such things: so he saith, I will have merciemercy and not sacrifice: that is, not sacrifice alone without merciemercy. Simler.
QUEST. XXX. How it is said that Pharaoh should not let them goe, no not with a strong hand.
Vers. 19. HE will not let you goe, yea not with a strong hand. 1. The most reade, but with a strong hand: that is, being forced by the mighty hand of God: sic. Lat. Pagnin. Septuag. Simler. Ferus: but then it should be im lo, unlesse, except, not velo, which signifieth neither. 2. Some doe understand this strong hand of the Israelites, that Pharaoh will let them goe, but not with a strong hand, that is, with their armies and forces. 3. Some referre it to Pharaoh, that hee would not let them goe, because by a strong hand, that is by his armies and forces, hee was not able to keepe them still. 4. But the most proper sense and meaning is, that Pharaoh no not with a strong hand (referring it unto God) should let them goe: that is, hee should stand out a great while, notwithstanding the plagues which should be sent upon him: but at the length he should yeeld: So his heart was obstinate during the nine first plagues: but the tenth, when the first borne were slaine, made him to stoope. sic Fagius, Iunius, Piscator.
4. Places of doctrine.
1. doct. That there is but one God.Vers. 14. I Am that I am, or Eheje, which am: here is proved the unity of the Godhead: that God is but one: for he only is God, Who is, that is, from all eternity, for they are no Gods which were not from the beginning: so the Lord saith, There is not a God besides me, Isay 44.8. He that is, is but one. Where as it is before proved that this was Christ, which appeared in the bush to Moses, and that Christ saith of himselfe,…. doct. That Christ is God. I am, and so it is expounded of Christ, Rev. 1. Which was, which is, and is to come: hence it is also evident that Christ is God, as our Saviour himselfe saith: Ye beleeve in God, beleeve also in me, Ioh. 14. If he were not God; we were not to beleeve in him.
Vers. 18. We pray thee now let us goe: The Lord could if it had pleased him,3. doct. God doth not alwayes shew his immediate power, but worketh by meanes. have delivered his people at the first with a mighty hand: but the Lord doth not alwayes shew his immediate power, but worketh by meanes, as here he first sendeth a message to make him more inexcusable if he resisted. Ferus.
5. Places of controversie.
1. Cont. Against the superstitious profession of Anchorists and Heremits.
Vers. 1. DRove the flocke to the backside of the desart: In that we reade, that holy men repaired oft to desart places, as Moses, Elias, Iohn Baptist, yea our Saviour went apart often to pray: this is no warrant for the popish profession of Anchorists and Heremites: for these holy men did but for a time only sequester themselves, the more seriously to be given to prayer and meditation, not leaving and renouncing their callings, as the other superstitious sort doe. Againe, they in time of persecution fled into desart places, therein shewing their humane infirmity, least they might have beene forced by persecution to deny the faith: but these doe place the greatest perfection in this life, in that solitary profession. Simler.
2. Cont. Whether Angels have power to blesse, and their blessing to be craved.
Vers. 2. THe Angell of the Lord appeared unto him. Pererius thinketh that this was a ministring or a created Angel, notwithstanding Moses wisheth the good will of him that dwelt in the bush to come upon the head of Ioseph, Deut. 33.16. for (saith hee) the blessings may be desired as well of Angels, …s of holy men: as Iacob prayeth that the Angell blesse the children,Perer. Dist… ▪ 3 cap. Ex…d. Numer. 2…. Gen. 48.16. Contra. 1. We de… not, but that Angels, as well as men may instrumentally pronounce the blessings of God, as from him, … his name, but not originally, and so to be resorted or prayed unto, as the authors and fountaines …. 2. It is without example in Scripture, to with any blessing, but from God, as the Apostles … use this salutation in their Epistles, Grace, merciemercy, and pe…ce from God the Father, and from … …ord I…sus Christ. 3. The Angell, whom Iacob speaketh of, in the same place he calleth the God of h…s fathers▪ 4. And Moses also calleth him that dwelt in the bush, Iehovah: vers. 12. Blessed of Iehovah be his land.
3. Cont. Against superstitious outward rites and ceremonies.
Vers. 5. PVt thy shooes off thy feete: By this usage and ceremonie, Pererius would warrant all these superstitious rites and usages, which are a foote among them in the popish Church: and thus enveyeth against them which condemne them. Quis non Haereticorum nostri temporis rideat amentiam, aut impetatem execretur? who will not either deride the madnesse of the Heretikes of our time or accuse their impietie? Thus these barefoote Friers doe rage, as though they were mad, when their ridiculous toyes and fooleries are enveyed against. Concerning this ceremony of baring the feete, it was for the time comely and commendable, during the time of ceremonies, but it is now no more required of us, than other Jewish ceremonies which are abolished: but this hath beene alwayes Sathans craft, to bring men to an outward imitation of ceremonies leaving the substance: for even so among the heathen this custome was continued of going barefoote in sacred actions. Pythagoras gave this rule to his schollers: Nudis pedibus rem sacram fac…o; With bare feete dispatch the sacred businesse: the Romans had their nudepedalia sacr…, their barefoote sacred solemnities. The Laced…monians also did worship with bare feete: It is sufficient for us, leaving the ceremony to retaine the thing: to come before the Lord with bare hearts and duely prepared affections: In Augustines time, the contrary ceremony was strictly observed, not to touch the ground with bare or naked feete: of which kinde of curiosity in outward usages hee thus complaineth: I am multis pr…s…mptionibus plaena sunt omnia, Epist.ut gravius corripiatur qui per octavos suos terram nud… pede te…ig…ru, quam qui mentem vinolen…a sepel…erit: All things are so full of humane presumptions, that hee is more sharpely rebuked, which during his octaus▪ (…. after baptisme) doth touch the ground with bare feete, then he which drencheth his soule in wine. S. Paul concerning such things giveth this rule, Touch not, cast not, handle not, all which things perish with the using, Colos. 2.21.22. and a little before vers. 17. Which are shadowes of things to come, but the body is in Christ.
4. Cont. Against the holinesse imagined to be in places.
Vers. 5 FOr the place where thou standest is holy ground. It was holy for this present, because of the apparition and presence of God, but this was no inherent holinesse, annexed continually to the place: but when the cause of this holinesse ceased, the heavenly vision and apparition, the effect also, the holinesse in the ground, was suspended. Bethel was an holy place, when Iacob saw the vision of the ladder there, and so long as the worship of God there continued: but when it began to be defiled with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity. The temple of the Jewes was holy, and because of it Jerusalem was called the holy Citie, so long as they continued in the true worship of God: but after they had crucified the Lord of life, both the temple and Citie, as prophane, were destroyed. Herein appeareth the error of former times when such bloudy battels were fought for recovering of the Holy land (as it was called) by the evill successe whereof it is evident, that Christians were too much addicted to the holinesse of the place.How places are to be respected. Wee deny not but that a reverent respect is to bee had to places, both for the end that we desire to see those places where holy men have lived, to imitate their vertue, and in respect of the use, that such places, as are consecrated to the exercises of religion▪ should not be prophaned, and abused: but to put any religion or holinesse in such places is superstitious. Simlerus.
6. Morall observations.
1. Obs. The mutabilitie of the honours of this life.
Vers. 1. WHen Moses kept the sheepe, &c. Moses which was before a man of authority, brought up delicately in Pharaohs Court, is now become a shepheard, and keepeth the fields, enduring both heat and cold. Such is the mutabilitie and changeable state of this life: that soone may a man bee brought from honour to contempt, from wealth to woe, from fulnesse to want, as is set forth unto us in Iob. Simler. Which should teach every man in his high and flowing estate, to bethinke himselfe of adversity, as Iob saith, The thing which I feared is come upon me, Iob. 3.25.
2. Obs. Against vaine curiositie.
Vers. 5. COme not hither. As the Lord inviteth us by faith to draw neere unto him: so he misliketh carnall curiosity: as the people were charged not to come neere mount Sinai to gaze upon God. Marie Magdalene is forbidden to touch Christ, the Apostles are rebuked for gazing up into heaven, Acts 1. We are hereby taught not curiously to search into the secrets of God: but that wee understand according to sobrietie, Rom. 12.3. Simler.
3. Obs. Gods children, notwithstanding their afflictions, are not forsaken.
Vers. 7. I Have surely scene the trouble of my people, &c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people: and notwithstanding these their grievous sufferings, they are the people of God still: Affliction therefore doth not separate us from God, or make him unmindfull of his children: Pellican. Nay, it is an argument rather that God loveth us, and that wee are his children when he layeth his fatherly correction upon us: as the Apostle saith, If yee be without correction, th… are ye bastards, and not sonnes, Heb. 12.8.
4. Obs. Against the ambiti…us aspiring unto offices.
Vers. 11. WHo am I that I should goe unto Pharaoh? Moses modesty in disabling himselfe, and d… clining this honourable calling, convinceth them of vaine ambition in these dayes, who farre unlike Moses, being unapt and unfit, for their gifts, yet aspire unto great places by favour, and indirect meanes: neither yet are they to be commended, which doe on the other side hide their gifts, and will by no meanes consent to be imployed in the publike affaires of the Church: as Ammonius, who when he was to be made a Presbyter, cut off his eare, that hee might bee refused for the maime of his body, and threatned further to cut out his tongue, if they did not desist in their purpose: yet that is not the fault of this age, but the contrary rather, the ambitious hunting after preferments and honours. Simler.