Commentary on Genesis and Exodus, Chapter 32 · Questions · Question 83 – Question 88
QUEST. LXXXII. Whether Moses did well in wishing to be raced out of the booke of life, and in what sense he so prayeth.
NOw then seeing the elect, which are once written in the booke of life, can never be blotted out, and Moses was not ignorant thereof, how could he pray so directly against the will of God?
1. Some thinke that he might so pray, to be raced out, not as he was there eternally written according to Gods prescience, but in respect of his present state of grace: as Lippoman saith, that when Moses sinned at the waters of strife, delevit eum de libro secundum praesentem justitiam; God blotted him out of his booke in respect of his present justice, but afterward put him in againe, &c. But it cannot be so here: for seeing none are so blotted out, but by their sinne: for Moses to desire to be so raced out, had beene, petere peccare mortaliter, to crave to sinne mortally: and againe, God doth not thus race out any, in respect of their unrighteousnesse, but they race out themselves.
2. Some thinke that Moses thus prayed, quia turbatus erat, because he was troubled and perplexed, and did not consider at that instant, whether that were impossible, which he desired: and they thinke he thus spake, ex impetu passionis, in the heat of his passion, Ex Lyrano. And Calvin saith not much unlike: Mosem tanta vehementia fuisse abreptum, ut loquatur quasi ecstaticus; That Moses was carried away with such vehemencie, that he spake as a man beside himselfe. But Lyranus reason confuteth this answer: because, tranquillitas mentis, tranquillity of minde is required in him that commeth unto God.
3. Augustine giveth this exposition: Ego sum certus, quod non delebis me de libro vitae, &c. I am sure that thou wilt not blot me out of the booke of life, and so Lord let me be as sure, that thou wilt not destroy this people, Ex Lyran. Tostat. But in that to this part of Moses request, the Lord answereth negatively, that he will not blot out him, but whosoever sinneth; Moses spake not so in that sense of his owne confidence and assurance, for then the Lord would not therein have contradicted him, but rather have given consent unto his speech, as approving his confidence; or else it would seeme to be an impertinent answer, neither of which is to be admitted.
4. Rupertus, whom Ferus followeth, thinketh that Moses speaketh affirmatively in this sense; that if so the Lord in merciemercy would not pardon the peoples sinne, but deale rigorously, consequitur, ut me de libro tuo deleas, it must also follow, that I be blotted out of the booke of life.
But this should have shewed Moses to be wavering and doubtfull of his owne salvation; whereof the faithfull have such confidence and assurance, that though thousands should perish, they would make no question of their owne salvation.
5. Lyranus giveth this interpretation, that Moses thus spake, Secundum dispositionem partis inferioris anima; According to the disposition of the inferiour part of his minde, that is, in his affection and desire: though it were not so, in voluntate rationem superiorem sequente, in his will following his judgement, the superiour part of his soule; as Christ in his desire wished the cup to passe from him, yet simpliciter vellet pati, simply would suffer: and so Moses here, simpliciter voluit non deleri, simply would not bee blotted out.
But this example is nothing like. 1. For first divers of the ancient Writers prove out of this place the two wils of Christ,Ex Epistol. Agathon. ad Const. In 14. Marc. as Athanasius, Humana voluntas propter infirmitatem carnis refugiebat passionem; His humane will, by reason of the infirmity of the flesh refused to suffer: sed divina prompta erat, but his divine will was ready, &c. So also Hierom: then in this sense, this example fitteth not Moses at all, who had not two such wils as Christ had. 2. But allowing Christ here to pray as man, which is rather to be received: for as God he prayeth not, but is prayed unto. We may further admit that distinction of Peter Lombard, that there is Duplex affectus, mentis, & sensus; A double affection of the minde, and of the sense: Christ in the affection of his minde and judgement, was willing to suffer, but sensualitatis affectu, in the affection of his sense, he desired the cup to passe: but this was a naturall desire in Christ to escape death; now in Moses to wish not temporall, but eternall death, was a supernaturall desire, and therefore proceeded not from the sensuall part of his minde, but rather out of his most inward feeling▪ and meditation.
6. Tostatus thinketh it to be a parabolicall speech, Ad signandum intentionem defideri… ; To shew the intention of his desire: like unto that of Rachels unto Iacob, Give me children, or else I dye, Gen. 30. and yet Rachel would rather have chosen to live, and have no children, than to have children, and then presently die: like as if a man should say, Doe this thing for mee, or else kill me: and yet he had rather that thing should be left undone, than himselfe to be killed: and after the same manner doth Moses pray here. But this were for Moses to speake one thing, and meane another. And, as Hierom well compareth them together, Moses spake here with the like affection, that S. Paul prayeth to be an anathema, and accursed for his brethren sake; which the holy Apostle spake with his whole desire, calling Christ to witnesse that he lied not. As S. Paul is not to be taken there to speake parabolically, or figuratively, but even from his heart, so doth Moses here.
7. Borrhaius saith, that Moses thus prayeth with a condition, Si non vis, if thou wilt not pardon Israel, then race me out, I am vero Moses non velle Deum Israelem in totum perdere, fide agnovit; Now Moses was sure by faith, that God would not wholly destroy Israel.
But Borrhaius maketh that the conclusion here: God will not destroy Israel, therefore I cannot bee blotted out, &c. which Moses useth as an argument to perswade the other, Race mee out, of thou wilt not, &c. And beside, Moses here prayeth not, that the Lord would not wholly destroy the people, for that God had granted him before, vers. 14. but that the Lord would forgive them their sinne, and be fully reconciled.
8. Iunius understandeth this desire of Moses, also to be conditionall, but in another sense, as this condition he would have supplied, Si Deo placebit, si videbitur; If it shall please God, if it shall seeme good unto him: which condition the Apostle would have generally understood, Iam. 4. So also Marbachius would have the like condition expressed, Si possibile fit, If it be possible, as our Saviour putteth in that condition, If it be possible.
But these instances are not alike in temporall things, because Gods will is not revealed unto us, we must limit our desires with a subordination of our wils unto Gods will: as our blessed Saviour there prayeth out of the naturall will and desire of man, not looking unto Gods secret counsell. But in spirituall things, where Gods will is evidently knowne, as Moses knew, that it was impossible for Gods decree in the election of his Saints to bee changed: it had beene an idle and superfluous condition, inwardly to have so conceived, or outwardly to have professed, if it were possible: himselfe knowing the contrary, that it was impossible.
9. And to say, that Moses preferred the safety of the people before his owne soule: as Calvin seemeth to affirme, Nihil aliud venit in ment…, quam ut salvus fit populus; Nothing else came into his minde, than that the people should be safe; may be thought to be against the rule of charity: for though another mans soule ought to be dearer unto mee, than mine owne bodily life, yet my soule ought to be dearer unto me; than all mens soules in the world. And Tostatus further addeth, that if all the soules of the Saints, yea of the Virgin Marie should perish, unlesse my soule perish, Citius deberem eligere om…es illas perire, quam animam meam; I ought rather to wish all their soules to perish, than mine owne.
10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here, that, because the salvation of Israel was joyned with Gods glory, both in respect of the promises made to Fathers, which it was not for Gods honour to frustrate; and to prevent the blasphemies, which the Egyptians and other, would be ready upon the ruine, and destruction of the Lords people, to cast out against him: Moses therefore, Non tantum populi salutem, sed ante omnia gloriam Dei spectavit; Did not only looke unto the salvation of the people, but unto the glory of God, so that in respect thereof is carelesse of his owne salvation, Simler. Pretiosa est nobis animarum salus, sed multo pretiosior nobis esse debet gloria Dei; The salvation of our soules is precious unto us, but Gods glory ought to be more precious unto us, Gallas. So Moses in this place, prayeth not as a man beside himselfe, not considering what he said: as neither was Paul forgetfull of himselfe, when he wished to be accursed, so Israel might be saved; for Paul so writeth, Post longam meditationem; After long meditation and …dvisement.
QUEST. LXXXIII. In what sense the Lord saith, I will put out of my booke, &c.
Vers. 33. WHosoever hath sinned against me, him will I put out of my booke, &c. 1. Some doe gather hence, Inconsideratè precatum Mosem; That Moses prayed inconsiderately: quia castigat Deus praepostorum ajus votum, because God correcteth his preposterous desire, Calvin. But Ferus collecteth better, as if the Lord should say thus; Delector quidem tanto charitatis tuae ardore, &c. I am delighted with such great heat of charity, but justice must be kept, which condemneth not the innocent, &c. 1. Hugo de S. Victor. understandeth the Lord here to speake of blotting out, not secundùm praescientiam Dei, according to Gods prescience, but secundum praesentem statum, in respect of their present state. So also Tostat. quaest. 44. But the Lord answereth to Moses petition in his sense, which was to be raced out of his booke, (rather than the people should perish) not in respect of his present state, for that had beene to desire to sinne, and by sinne to be raced out but eternally: therefore in that sense the Lord also maketh answer.
3. Some hold indeed, that God may race out the very elect upon their sinne, Marbach. But that were to make God mutable, and changeable. See this assertion confuted before, qu…st. 80.
4. Iunius maketh it a conditionall speech: si aliqui delendi essent, if any were to be blotted out, then they which sinne shall be so raced out: But the Lord speaking here of notorious sinners, pronounceth certainly what shall be their end: they shall have no part in God.
5. Some interpret it only of the manifestation of the rejection of the wicked: De… tandem patefacturum reprob…s, &c. That God will at the length make manifest the reprobate, which for a while seemed to be counted in the number of the elect, Calvin. But the Lord answering to Moses petition, keepeth the same sense: now Moses, by racing out, meaneth not any such manifestation, for he was no reprobate, but indeed an actuall blotting or putting out: therefore that must be also the Lords meaning here.
6. Borrhai…s giveth this sense, of these words, Whosoever hath sinned, &c. that it must not be understood of every sinne, but of such as sinne, and are not restored by repentance. So also Ferus: Qui peccaverit mihi; He that sinneth against me: quò in…itur finalis imp…nit…ntia; by the which is signified finall impenitencie. This exposition is sound: but yet it taketh not away the doubt and scruple which lieth in the other words, him will I put out, &c. and not in these.
7. Wherefore I rest in Gallasius interpretation: Delere hic dici impropriè, atque accipi pra rejici, reprobari; That to blot out is spoken improperly, and it is spoken to be rejected, and become a reprobate: the Lord will blot them out, that is, they shall not be numbred among the elect. And this exposition is warranted by that place, Psal. 69.28. Let them be put out of the booke of life, neither let them be written with the righteous: to be put out then of the booke of life, is as not at all to be written there.
QUEST. LXXXIV. What day of visitation the Lord meaneth here.
Vers. 34. IN the day of visitation, &c. 1. Some of the Hebrewes say, Primum diem anni, That the first day of every yeere, is this day of visitation. But God did not use to plague them upon every such day. 2. Some understand it of the captivity of Babylon, but beside, that other causes are shewed by the Prophets of that captivity, so the sinnes of the ages then present: God would not visit the sinnes of the fathers upon so many generations; he saith he will visit the iniquities of the fathers, but to the third and fourth generation. 3. The Interlinearie Glosse referreth it to the Roman… captivity. But our Saviour in the Gospell sheweth there was another cause thereof, for that they did not know the time of their visitation, Luk. 19.44. Christs bloud, which the Jewes wished to be upon them and their seed, calleth for vengeance against them. 4. Lyranus taketh this day of visitation, for the day of finall judgement. So also Osiander. But that judgement shall be generall: the Lord here speaketh of a particular day of visitation for the Israelites onelyonly. 5. Some thinke that God sent a speciall plague not long after, for this idolatry, which is mentioned in the last verse of this chapter, Tostat. quaest. 46. So also Iunius Analys. But we reade not of any such plague mentioned in the Scripture, and therefore, it being a conjecture without ground, is with more reason rejected, than received.
6. Rab. Salomon thinketh, that every day, wherein the Hebrewes were punished, was this day of visitation: and R. Moses Gerundens. saith, that there is no revenge to this day in Israel: Wherein there is not an ounce of the iniquity of the calfe, Ex Oleaster. But the Lord meaneth some speciall day of visitation here, Tostat. quaest. 46. And this is the Jewes blindnesse, to thinke still that they are punished for their fathers sinnes, because they see not their owne.
7. Simlerus and Borrhaius, Pelargus, doe thinke this day of visitation, to be understood of all those plagues and calamities, which they suffered in the desart; where all their carcasses fell, which were above twenty yeere old, when they went out of Egypt, onelyonly Caleb and Ioshua excepted. And though this befell them for their murmuring, as is declared, Numb. 14. yet other former sinnes might concurre withall.
8. But it is not necessary to set downe any certaine time of punishment, which should be this day of visitation, Cum varie tum in pa…res tum in filios, Deus animadvertit, Seeing God did divers wayes punish both the fathers, and the children, Gallas. And it is no new thing with God, Plura simul peccata uno vindictae genere vocare in judicium, In one kinde of punishment to judge many sinnes, Calvin. Therefore, seeing God often times deferreth the punishment of the fathers, to the third and fourth generation: the Lord afterward when he saw his time, and other sinnes gave occasion, did also remember this.
9. But together this must be understood, that God would in the meane time expect their repentance: and if they did not repent, then when time served, he would remember them accordingly, Marbach. Yet the Lord doth also herein a manner foretell, that the people would give novas subindies occasiones, new occasions still of punishment, such was their hardnesse of heart, Calvin.
QUEST. LXXXV. When the Lord plagued the people for the calfe.
Vers. 35. SO the Lord plagued the people. 1. R. Salomon thinketh, that this was some plague sent into the host by the Lord at this time, beside the slaughter of three thousand by the Levites. So also Tostatus. But there being here no expresse mention made thereof, this opinion wanteth a foundation to be built upon.
2. Lyranus addeth further, that thus the Latine text may be helped, which readeth 23. thousand, for three thousand: these 20. thousand might be those which died of the plague. But Tostatus taketh away this answer; for still, if the originall only make mention of three thousand, and the Latine of 23. thousand, it must needs be in errour departing from the Hebrew fountaine, quaest. 46. Yet Tostatus falleth into a worse inconvenience, in justifying here the Latine text before the Hebrew, as is shewed before; quest. 72.
3. Therefore these words, And the Lord plagued the people, have relation to the slaughter of three thousand, made by the Levites, vers. 28. and it is said the Lord plagued them, that they might know, that this punishment, Non à Mosis arbitrio, sed judicio Dei profectum est, Proceeded not from Moses minde, but from the judgement of God, Gallasius. So also Simler. Calvin. Oleast. Osiand. Marbach. Pelarg.
4. Iunius thinketh that this plague was alio tempore, at another time, when the Lord punished them for other sinnes. But the former exposition is to be preferred, because wee reade not of any such plague inflicted for this sinne. So Hugo de S. Victor. interpreteth: so God plagued the people, scili…et supradicta interfectione, &c. that is, by the former slaughter which the Levites made: whence it appeareth, H…c instinctu Dei factum, non malevolentia Mosis, That this was done by instinct of God, not through the malice of Moses.
QUEST. LXXXVI. Of the difference betweene the act of sinne, the fault, staine, and guilt.
Vers. 35. BEcause they made or procured the calfe which Aaron made. The Latine Translater readeth, the Lord plagued them, pro reatu vituli, for the guilt of the calfe, that is, the sinne committed about the calfe. Tostatus hereupon taketh occasion to shew the difference betweene p…cca…do, & reatus, the sinne and the guilt thereof, which Hierom thus translating seemeth to confound; and because some use may be made of his tractate here, I will compendiously, and summarily abridge it.
In every sinfull act then there are five things to be considered, Actus peccati, cu…pa, …acula, reatus, poena; The very act of the sinne, the fault, the blot, the guilt, the punishment.
1. The act of sinne, as it is an act, is not alwayes evill: for idem est actus in peccato, & in honesto, there is the same act in substance in sinne, and in that which is honest: as in adultery there is the like externall act, as in lawfull matrimony; the fault, which is in respect of the circumstances, which are not observed, maketh the difference.
2. The second thing to bee considered, is culpa, the faultinesse of the action, which is committed by the not due observing of circumstances, which are these: 1. Quid, what it is, that he doth, whether it bee lawfull or unlawfull, honest or dishonest. 2. Quantum, the quantitie must bee considered, as one may steale much or little, and raile sparingly, or with a full mouth. 3. Quoties, how often, for hee that committeth the same sinne often, is more blameable, than he which doth it but seldome. 4. Qualiter, in what manner, whether willingly or unwillingly, whether hee be quicke or slow in doing it. 5. Cum quo, with what instrument: as he that smiteth with a stone, is not equall to him that striketh with a sword. 6. Ad quem, with whom the sinne is committed, as fornication betweene them that are married, is more heinous, than betweene single parties. 7. Vbi, where, in what place: as to steale any thing out of the Church is worse, than out of an house. 8. Quando, when, for it is more to sinne upon the Lords holy day, than upon another. 9. Ad quid, to what end: for the end maketh a thing of it selfe lawfull, unlawfull: to make an action good, all these things must concurre: but it is enough to make it evill, if it faile in any of them: Now this faultinesse of the action passeth with the action it selfe, which is the subject thereof, and remaineth not.
3. But there is left behind macula, a certaine staine, or blot in the soule, whereby the image of God is deformed.
4. And beside this staine, there is a guiltinesse of punishment.
5. And then the last thing is the punishment it selfe in this world, or the next,
QUEST. LXXXVII. How God may justly punish twice for one sinne.
BUt seeing it is here said, that God plagued the people, how can it stand with Gods justice to punish them againe for the same sinne, as he threatneth he will visit their sinne in the day of visitation.1 Pet. 2.19. Epist. Iud. v. 7. The like doubt may be moved, how God in justice inflicteth eternall punishment after temporall: as the disobedient in Noahs floud then perished with water, and now their spirits are in prison of hell. So Sodom and Gomorrha were burnt with fire, and now suffer beside the vengeance of eternall fire, whereas the Lord saith by his Prophet, Non consurget duplex tribulatio; Tribulation shall not rise up the second time: Na…m 1.9▪but to this divers answers are made.
This rule being admitted, that God punisheth not twice for one fault, though it is not well concluded out of that place of the Prophet, for there the meaning is, that God will make a finall destruction at the first, he shall not need to afflict them againe: as Abishai said to David in that sense,1 Sam. 26.… ▪ Let mee smite with a speare to the ground, and I will not smite him againe. But this principle being granted, thus it may further be answered.
1. That the same sinne is not twice to be punished, if the punishment be equivalent to the sinne: otherwise we see divers punishments may be inflicted justly even among men, according to the quality of the offence, as traitors are hanged drawne and quartered. So because no temporall punishment is equall to the sinne committed, the everlasting is justly also added.
2. If the wicked were but guilty of one sinne, one punishment might satisfie▪ but seeing they commit many, it is not unjust for them to taste of divers punishments.
3. Everlasting punishment is to be considered two wayes, Extensive, in respect of the continuance of it, and intensive, in the increasing and inlarging of it, though the wicked are temporally punished here, yet God may afterward use some mitigation of punishment in hell, for that which they indured here. And this solution Tostatus insisteth upon, as the best, quast. 47.
But none of these answers doe fully satisfie: not the first, for everlasting punishment is equivalent to the greatest sinne, though no temporall judgement should goe before: nor the second, for though they are guiltie of many sinnes, yet when God punisheth them for all together, it is counted but as one punishment, and therefore should not be iterated according to that rule: nor the third, for though everlasting punishment should be mitigated, yet it is a second, and iterated punishmen….
4. Wherefore▪ the best solution is this, that temporall judgement is not properly a punishment: but it is tanquam aliquid hortativum, as meanes to perswade them to repentance. And if they be intractable, and will not repent: yet is their example profitable for the admonition of others, as S. Peter saith, That Sodom and Gomorrah were made an example to them, that afterward should live ungodly. And unto the obstinate themselves, their finall destruction is not so much here a temporall punishment, as principium p…nae aterna, a beginning of their everlasting punishment.