Commentary on Genesis and Exodus, Chapter 33 · Doctrines
4. Places of Doctrine.
1. Doct. That the contemplative life should not hinder the active.
Vers. 23. AFter he returned to the host. Moses did not dwell in the Tabernacle, which he pitched without the host, but returned againe to the campe, after he had talked with God, to attend the businesse of the people, which sheweth that men should not be so much given to the contemplative life, as to neglect their callings, and to withdraw themselves from doing good unto others. As some in time past, for love of solitarie life, being fit for their gifts to bee imployed in the Church, did utterly refuse all kinde of calling therein. But this is not the fault of this age: Nimius ambitus jam damnandus; too much ambition in seeking of preferment in Church and Common-wealth, is now rather to be condemned, Simler. But our blessed Saviour sheweth by his example, what a good temper should be made of the active and contemplative life, who in the day time taught in the Temple, and in the night went out, and abode in the mount of Olives, there giving himselfe to prayer, Luk. 21.37.
2. Doct. Grace with God, is of merciemercy, not by works.
Vers. 12. THou hast found grace in my sight. Oleaster hereupon noteth, that man is said to find grace: Quia eam quasi thesaurum casu invenit, non su… industria aut labore; Because he findeth it unlooked for, as a treasure, not by his owne labour or industrie, as the Apostle saith,Rom. 9▪ It is not in him that willeth, or runneth, but in God that sheweth merciemercy.
3. Doct. The Lord knoweth all his Elect by name.
Vers. 12. I Know thee by name. This sheweth that God hath a peculiar and particular knowledge of the elect; as here Moses is knowne unto God by name. And lest any should thinke, that this was a speciall privilege unto Moses, that he was more knowne unto God, than another; Procopius addeth, I thinke it were better, ut universaliter ille locus accipiatur de omni, qui eadem, qua Mosis pollent sanctitate; That generally this place be understood of every one, that is endued with Moses holinesse, &c. So the Apostle maketh a generall doctrine of it;2 Tim. 2.19. The foundation of God remaineth sure, and hath this seale, the Lord knoweth who are his.
4. Doct. That there is mention made in Moses of everlasting life.
Vers. 20. NO man shall see me, and live. Cajetan well urgeth this place against those, which thinke there is no mention made in Moses of everlasting felicitie. For if no man should see God after this life, it had beene sufficient to say no man shall see me at all: therefore in adding, and live, hee insinuateth, Quod adempta hominis vita poterit homo videre ipsum; That when this life is taken away, a man may see him, &c. As the Apostle saith: When he appeareth we shall be like him, for we shall see him as he is, &c. 1. Ioh. 3.3.
5. Doct. A difference betweene the decree of election and reprobation.
Vers. 19. I Will shew merciemercy to whom I will shew merciemercy. Marbachius here observeth the difference betweene election and reprobation; Electio citra respectum operum nostrorum est; Election is without the respect of our works: but, Damnatio & reprobatio non est sine operum hominis respectu; Damnation and reprobation is not without respect of mens works: for if it were otherwise, it would follow, that the absolute will of God is the cause of their damnation, which were contrarie to the Prophet, I will not the death of a sinner.Ezech. 18.
The Apostle indeed calleth the vessels of wrath, prepared to destruction, as it is said, He hath prepared the vessels of merciemercy unto glorie. Rom. 9.23.But yet with this difference, it is said actively, that God hath prepared the one to glorie, his will and decree is the onelyonly cause of their election, without any foresight of their works: it is of his merciemercy, as here the Lord saith to Moses, but the other are said passively to be prepared, because first the Lord doth, Eos in sordibus suis relinquere; leave them in their filthinesse, and upon the foresight of their sinne, decree them unto everlasting damnation. God doth, sponte praeterire, of his owne will, as he electeth some, so pretermit others: but the decree of actuall condemnation, is upon the foresight of their sinne. See more Synops. pag. 822.