Commentary on Genesis and Exodus, Theological treatise · Chapter 24 – Chapter 25

Commentary on Genesis and Exodus · Theological treatise · Chapter 24 – Chapter 25

p. 461CHAP. XXIV.

1. The Method and Argument.

IN this Chapter, there are two severall commandements given expresly by the Lord unto Moses, with their severall executions: the first to vers. 12. the second thence to the end of the Chapter.

The first commandement, 1. Is given, vers. 1, 2. both who shall come up unto God, vers. 1. and in what order, vers. 2. Moses should come neere unto the Lord, the rest should stand further off.

2. In the execution: first it is set downe, how Moses delivered the Lawes which he had before received, which are rehearsed in the former Chapters: which he first delivered by word of mouth, and the people obediently received them, vers. 3. then in fact, where foure things are delivered which Moses did: 1. He wrote the Law, vers. 4. 2. Set up an Altar: 3. Sent young men to sacrifice: 4. Sprinkled of the bloud, part on the Altar, part on the people, so establishing and confirming the covenant, vers. 6, 7, 8.

Secondly, the execution of the commandement given, vers. 1, 2. followeth in these three things; 1. Their obedience in going up, vers. 9. 2. The effect that followed, they saw God, vers. 10. 3. The event, they did well after, and no evill thing happened unto them.

The second commandement is propounded, vers. 12. with the end thereof, wherefore Moses is bid to come up, namely, to receive the Tables of stone containing the Commandements; then the execution is shewed in generall, vers. 13. how Moses and Ioshua went up, and what charge Moses gave to the Elders before he went, vers. 14. Then in particular, the manner of his going up into the mountaine is described; where foure things are declared: 1. How the mount was covered with a cloud, vers. 15. 2. When the Lord called to Moses, on the seventh day: 3. In what forme the Lord appeared, like consuming fire, vers. 17. 4. How long Moses stayed in the mount, 40. dayes, and 40. nights, vers. 18.

2. The divers readings.

Vers. 1. And he said to Moses. I.V.A.P. cum cater, better than, … he had said. I.V.B. cum cater.G. as though this w…y transposed, and God had said so before unto Moses, which is shewed to be otherwise, qu. 1. following.

p. 462I.B. cum cater.Vers. 5. They offered burnt offerings, and sacrificed peace offerings unto the Lord, of bullocks. I.V.A.P. cum cater. better than, offered burnt offerings of beeves, &c. G. for the word translated, beeves, is the last in the verse: or, they offered, &c. twelve calves. L. twelve, is not in the originall.

I.B. cum caeter. I.V.Vers. 8. Concerning all these words, or sayings. I.B. cum cater. all these things. B.G. but they were words or sayings, which were rehearsed out of the booke.

Vers. 10. At a pavement-worke. I. or, stone-worke of Saphir. V. better than, a worke of Saphir. B.G. for here lib…ath, stone, is omitted, or, brickworke of Saphir. S▪ A. lib…ath, signifieth here stone, rather than bricke: or, a worke of the stone Saphir. P.L. or, a worke of a precious stone. C. a worke of Saphir. H. that is, a stone-worke, such as they use in pavings.

I.V.A.S.Vers. 11. VponUpon the selected, or choice, of the children of Israel. I.V.A.S. that is, Princes or Nobles ▪ B.G. C.P. better than, upon those which went backe of the children of Israel: …etzile, separated, selected.

2. Questions explaned.

QUEST. I. Whether this Chapter be transposed in part, or in whole.

Vers. 1. NOw he had said to Moses. 1. The opinion of the Hebrewes is, that this Chapter is transposed, with the three Chapters before going: which all they thinke to have beene done, and Moses to have received the former Judiciall and Ceremoniall lawes, before the Morall law was delivered in mount Sinai. So that they thinke these things to have beene done in this order: that upon the first day of the third monethmonth the whole host came to the bottome of mount Sinai, and that Moses then went up and received the Judiciall and Ceremoniall lawes, as they are expressed in the 21, 22, 23. Chapters: and that he descended upon the fourth day, and confirmed the covenant, as is here in this Chapter declared, and so on the fifth day hee went up againe with Aaron, Nadab, and Abihu, and on the sixth day the trumpe sounded, and then the Law was delivered, Ex Lyran….

Contra. But this transposing of the story cannot be admitted for these reasons: 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged: or that Moses would sprinkle them with the bloud of the sacrifice being uncleane. But if on the fourth day they received the Lawes, they were not yet cleansed: for three dayes before the Morall law was given, which was, as they say, on the sixth day, they were commanded by Moses to sanctifie themselves, and to wash their clothes, chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law, and are but particular determinations of the generall precepts of the Morall law: which precepts being grounded upon the Law of nature, are more evident than any other positive Lawes whatsoever: and the Morall law was to remaine and continue for ever, so were not the other positive Lawes, whether ceremoniall, or judiciall: therefore it is most like that the Morall law was given first, and the other after, and not the judicials and ceremonials first, Tostat. 3. Againe, after the people had heard the Lords terrible voice thundering out the Law, they were afraid, and desired that Moses might speake unto them from God, chap. 20. therefore it is evident, that as yet before the Morall law was delivered, Moses had not received the other Lawes from God to give unto the people. But God spake unto them himselfe, Lyranus.

2. And as the opinion of the Hebrewes cannot stand, that hold all these Chapters to be transposed upon the former reasons: so neither can their assertion be received, that admit no transposition here at all: as Cajetane thinketh, that at this time Moses was with God, and yet not come downe out of the mount: but that the Lord in effect said thus much unto him: After thou art gone downe, and hast published these Lawes to the people, then come thou up againe, with Aaron, &c. So also Lyranus.

But it is more like that Moses received this commandement to goe up againe, after he had published the Lawes, and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe, when the Lord bad him come up: Quomodo enim praecipitur ascendere, qui cum eo est in monte? &c. How is he bid to ascend, who was already in the mount? Hugo de S. Victor. And againe, seeing it is said, vers. 9. Then went up Moses and Aaron; it is like that then Moses received that commandement to goe up: neque enim acc…ssisset Moses non vocatus; for Moses would not have gone up unto God, not being called: the two first verses then must needs be transposed.

3. R. Abraham thinketh that the Chapters before going are not transposed, but placed in their right order: as how Moses remained before the Lord after the Morall law was given, and received the Judiciall and Ceremoniall lawes following, and afterward rehearsed them unto the people, and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement, that Moses should come up with Aaron, Nadab, and Abihu, which is given to Moses, vers. 1, 2. and executed afterward, vers. 9. he thinketh to be transposed: and this to be done before the Morall law was delivered, chap. 20. So also Gallasius.

Contra. But this cannot be admitted: 1. Because before the Morall law was pronounced by the Lord, chap. 20. Moses is bid to come, and Aaron only with him, chap. 19.24. But here Nadab, and Abihu, and the 70. Elders he is charged to take with him, vers. 1, 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud, he went up with Aaron, Nadab, and Abihu, vers. 9. This then was not done before the giving of the Law, Tostatus.

4. Wherefore the more probable opinion is, that neither the Chapters before going are transposed, nor yet this Chapter wholly: nor yet that there is no transposition at all. But the two first verses only, which in order are to be joyned with the 9. verse, are set out of their place. And that first Moses came downe and published the Lawes to the people, as the Lord commanded him to doe, though it be omitted: p. 463for without Gods commandement hee would doe nothing; & his facti…, and these things being done, then he was bid to come up with Aaron, Nadab, and Abihu, &c. Tostat. Iun. Oleast. Simler.

QUEST. II. What th…se 70. Elders were.

Vers. 1. ANd seventy of the Elders. 1. Some thinke that these were those seventy Elders which afterward tooke part of the charge and government with Moses, Num. 11. of which number were Eldad and Medad, Gloss. interlinear. But this cannot be: for those seventy Elders were appointed after the campe was removed from Sinai, and pitched in Kibrath Hattavah, which was the next station beyond Sinai, Numb. 33.16. But now the Israelites remained at mount Sinai.

2. Some are of opinion, that these seventy Elders were appointed, when Iethro gave counsell to Moses: that is, six out of every tribe, which make 72. but the even number is set downe, Simler. But those Captaines over the people, which were chosen according to Iethro his direction, were heads over thousands, hundreds, and fifties, chap. 18.25. they were then more than seventy.

3. Neither were these seventy such as before time the people had chosen out for their Rulers, answerable unto the number of soules that went downe with Iacob into Egypt, as Calvi… seemeth to thinke: for it seemeth that before Iethro gave that advice to Moses, there were no such Governours and Rulers over the tribes; because Moses then needed not to have wearied himselfe, in hearing their causes himselfe alone.

4. Wherefore these were no speciall Elders, that before were elected and chosen out: but such as Moses did single out upon this occasion, out of the more honourable sort of the people: and therefore they are called, vers. 11. eetzilee, separated, or selected. And Tostatus holdeth this as a reason; because the word Elders, ziene in the Hebrew, hath no article set before it, as is usuall in that language when any speciall persons of note are named. But though his reason doe not alwayes hold, yet his opinion seemeth of the rest to be most probable, Tostat. qu. 3.

QUEST. III. Why Moses went up into the mount alone.

Vers. 2. ANd Moses himselfe alone shall come neere to the Lord, &c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God: the people stand farre off, and come not neere at all: Aaron and his two sonnes, and the seventy Elders, ascend with Moses to some part of the mountaine: but Moses himselfe only goeth up unto God, vers. 12. Calvin. Lippoman. 2. Rabanus maketh this morall application of it: that as the seventy Elders went not up with Moses, so, unusquisque perpendat discrete vires sua…, ut ultra non praesumat; that every one doe discreetly examine his strength, and not presume beyond his knowledge. 3. For the mysticall sense, Procopius maketh Aaron here a type of Christ, who stood aloofe off, and contemned not our humane nature, sed descendens ad nos inter nos, moratur; but descending dwelt among us, &c. But this application can in no wise be fit, that Aaron should be here a type of Christ, who went not up unto God, but Moses did: for who should have freer accesse unto God, than our Mediatour and intercessor: therefore Moses here rather signifieth the Law, which is perfect and pure in it selfe: yet is not able to bring us to God, as these ascended not with Moses, but were left behind, Simler.

QUEST. IV. Whether all the people in generall were assembled.

Vers. 3. ANd all the people answered, &c. 1. Sometime the whole congregation is understood to be the Elders only and principall men, that stand for the rest of the people: as chap. 12.3. the Lord biddeth Moses to speake to all the congregation: and yet he onelyonly spake unto the Elders, vers. 21. But here we rather understand, that all the multitude was called together: for as we reade, that when the Law was confirmed and ratified, the whole assembly came together, not only the Elders and Officers, but even their children and wives, yea the strangers, unto the hewer of wood, and drawer of water, Deut. 29.10▪ 11. so was it requisite, that at the first receiving of the Law, all the whole multitude should come together to give their generall consent.

2. If it be objected, that it was not possible that so many hundred thousand, as there were in Israel, could assemble in such sort to heare the voice of one man: we may either say, that God might give an extraordinary strength unto Moses voice, that it might be heard round about, Tostatus. Or, though all the people were not within hearing themselves at once, yet one might receive it from another, and so give their consent; or one company might succeed another to heare, Oleaster.

QUEST. V. Why the Lord requireth the peoples consent to his Lawes.

Vers. 3. ALL that the Lord hath said will we doe. 1. Though God might by his soveraigne right impose what Lawes he thought good, without the peoples consent, because they were bound to obey whatsoever the Lord commanded: yet the Lord thought good to require their consent, because otherwise they might be lesse culpable, if they had not obeyed those Lawes which were thrust upon them against their will. 2. And although they had twice before, chap. 19.8. and 20.19. promised their obedience, yet that was but in generall, before the Lawes were published: and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded. 3. God knew before they would consent, but that was not sufficient, unlesse they also expressed it themselves, that they might afterward be left without excuse, Tostat. 4. The people are to be commended for their readinesse: but yet they knew not how impossible it was to keepe the Law, and therefore cannot be excused of rashnesse, Iun. Of this sudden promise of obedience, which the Israelites had soone forgot,In 5. cap, E…cl… ▪ siast. Hierome thus writeth, Melius est non promittere, quam promissa non facere, &c. It had beene better, for them not to have promised at all, than not to performe their promise. And Gregorie herein compareth the Jewes p. 464unto Locusts,31. Moral▪ cap. 19. Subi…o saltu… da…tes, & proti…s ad … codemes, &c. Which doe of a sudden give a spring, and forthwith fall upon the ground againe.

QUEST. VI. What Lawes they were which Moses wrote in a booke.

Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh, that Moses first rehearsed▪ and afterward wrote the whole booke of Genesis, and all Exodus unto this place. But this cannot be: 1. The Rabbin himselfe thinketh that Moses rose the next day, and built the Altar: how could he then write these two bookes without a great miracle in one day? which we are not without great necessity to bring in; to make or devise miracles where no cause is, were great presumption, Lyran. 2. It is said, he wrote all the words of God, and so consequently, only the words of God▪ but the history of Genesis and Exodus containe many things beside the words of God, therefore there was no cause, either to rehearse, or write all the contents of these two bookes, Tostatus.

2. Cajetanes opinion is, (with whom consenteth Osiander) that Moses did write all the former Lawes, contained in the 21, 22, 23. chapters, and the ten Commandements beside, with all those Lawes set forth in the 12. and 13. chapters: and his reason is, because it is called the booke of the covenant: but the covenant betweene God and his people, pracipu… consistit in d…c…m praceptis, chiefly consisteth in the ten Commandements.

Contra. The covenant here made with the people, was that speciall bond, wherewith the Israelites were obliged and tied unto God more than any people beside: and this was the bond of the Ceremoniall and Judiciall lawes, for the Morall law is grounded upon the Law of Nature, and all people are bound to obey it: so that if the Israelites, resp…erent pracepta ceremoniali… & judicialia, nullum foedus magis cum eis esset, quàm cum aliis gentibus, should have refused the ceremoniall and judiciall precepts, there had beene no more covenant made with them, than with other nations, Tostat. Therefore it is not necessary to comprehend in this place under this covenant, the Morall law, but such peculiar precepts, as onelyonly concerned Israel.

3. Wherefore it is more probable, that those words of God, which Moses did write, were only the Judiciall and Ceremoniall lawes, rehearsed in the three former chapters, and not the ten Commandements of the Morall law, for these reasons:

1. Moses writeth the same Lawes which he had rehearsed, vers. 3. But he rehearsed only the Judicials and Ceremonials which he had received of God, and were not yet published: he needed not rehearse the ten Commandements, which the Lord had pronounced with his owne mouth; therefore them he writ not, Marba…h.

2. The ten Commandements were first written by the Lord himselfe in two tables of stone, as the Lord himselfe telleth Moses, vers. 12. therefore, seeing the Lord purposed to give the Morall law written with his owne hand, it is not like that he would command Moses to write it before: for Moses did not write this booke of his owne minde, but by the Lords direction, Lippom. Pellican. Gloss. interlin. and Augustine quaest. 89.

QUEST. VII. Whether Moses rose up the next morning.

Vers. 4. ANd he rose up early. 1. Cajetane thinketh, that this was not the next morning, because it is not said, the next morning; and that some time came betweene the publishing of the lawes, and this morning wherein Moses wrote the said Lawes. But Cajetanes reason is but weake, for Gen. 19.27. it is said, Abraham rose up in the morning; which was the next morning, though it be not so expressed; and the like may be found in other places. And the Lawes which Moses did write, might be finished in one day, so that there is no necessity to imagine any longer time to come betweene.

2. Rupertus thinketh, that this morning was upon the 50. day, when the Law was delivered. But that is not like, for that morning there was thunder and lightning, and the sound of a trumpe, chap. 19.16. so that all the people was afraid, it was then no time to build an Altar, or to doe those other things here described: they were all attent then, and prepared to heare the Lord. Beside, Rupertus must hold this chapter wholly to be transposed, to maintaine his opinion, which is shewed before, qu. 1. not to be so.

3. Therefore, this is like to have beene the very next morning, as thinketh R. Salomon, Lyranus, and Tostatus: and Gallasius useth this reason, Verisimilius est Mose… ha…d di… distulisse hauehave gratiarum actionem ▪ It is more like, that Moses would not long deferre this thanksgiving, &c.

QUEST. VIII. Whether there were 12. pillars beside the Altar.

Vers. 4. ANd set up an Altar, and twelve pillars, &c. 1. Some thinke that Moses erected twelve Altars. But beside that this is against the letter of the text, which speaketh but of an Altar, Lyranus. It had beene dangerous to have made so many Altars, to sacrifice upon, which might have beene an occasion to draw the people to superstition, as though they were not to sacrifice all to the same God, Tostat.

2. Some thinke, that this Altar was set up upon twelve stones, which were taken according to the number of the twelve tribes, Cajetan. Ferus. As Elias built an Altar of 12. stones, representing the 12. tribes, 1 King. 18.20. Lyran. Osiander. And Ioshua made an Altar of 12. stones, which were brought out of Jordan, Iosh. 4. And the signification hereof was this, that the sacrifice made upon that Altar, consisting of 12. stones, was for the benefit of the 12. tribes: and that as those 12. stones made but one Altar, so the 12. tribes belonged unto one God, Tostat.

Contra. 1. The word used in those two places, given in instance, is aba…i…, which signifieth stones, which were gathered together to make one Altar or heape: but here the word is m…zabah, which is a pillar, so called à stand…, because it standeth alone, and is erected and set up as a monument: neither is it said here, that Moses made an Altar of these pillars, as Elias did of those stones. 2. And againe, p. 465the signification is more full, to erect an Altar by it selfe, which was a type of Christ our true Altar, and the pillars by themselves; that so both the parties, Christ on the one part, and the people on the other here contracting, and making a covenant, might be the better thereby prefigured, Iun.

3. Therefore, because they are said to be 12. pillars, not stones, it is like they were set up apart, as more conspicuous monuments, representing the 12. Tribes▪ And this is more consonant to the text, that saith, Moses set up an Altar, and 12. pillars ▪ which the sense will give to be beside the Altar, especially, seeing the perfect distinction athuah commeth betweene and divideth the sentences, Iun. Vátab.

4. And there were foure kindes of these pillars: 1. Some served as memorials of the death, instead of their sepulchers, as Iacob erected a pillar for Rachel, Genes. 35. 2. Some pillars served for Altars, as Iacob set up such an one in Bethel, and powred drinke offerings upon it, Genes. 35.16. 3. Some were superstitious pillars, consecrated to Idols: such the Israelites were forbidden to make, Levit. 26.1. 4. Some pillars were used as monuments, and remembrances of some notable thing done in that place where they were pitched; as was the pillar which Iacob erected, Genes. 28.18. Tostat. quaest. 5. And of this sort was this pillar.

QUEST. IX. Whether the names of the Tribes were written in these stones.

Vers. 4. TWelve pillars. 1. Some thinke, that the names of the 12. Tribes were graven in these pillars, Borrh. And this opinion may be thought more probable, both because a better remembrance might have beene kept by this meanes in the writing of their names, than otherwise: and afterward the names of the 12. Tribes were graven both in the two onyx-stones, which the high Priest did beare in his Ephod upon his shoulder, six in one stone, and six in another, and in the 12. precious stones inclosed in the breast plate.

Contra. 1. The memoriall of this solemne sacrifice might very well be kept only by the sight of the 12. pillars, without any graving; as their passing over Jordan was kept in memory by that heape of 12. stones, Iosh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones, and in the Priests breast plate, because Moses had a commandement so to doe, here he had none, but rather the contrary, as shall he now shewed.

2. Wherefore these pillars were plaine stones without any carving or graving: for so the Lord had given Moses a strait charge, chap. 20.25. that they should not build an Altar of hewen stones; for if they lift up a toole upon it, they should defile it, Tostat. qu. 7.

QUEST. X. Whether the Tribe of Levi were here reckoned among the 12. Tribes.

ACcording to the twelve Tribes. As yet Levi was counted for one of the 12. Tribes, as may appeare by these reasons: 1. When the Tribes were reckoned without any relation to their inheritance, they take denomination from the persons which were founders and fathers of those Tribes: and therefore, Apocal. 7. where under the 12. Tribes the faithfull are understood, which belong to Christ, which is the true Israel of God, where is no respect of any such inheritance, Levi is there counted among the Tribes. 2. Untill Ephraim and M…nasses were made two distinct Tribes, Levi was not excluded: and that was not done untill the Tribe of Levi was separated from the rest for the service of the Tabernacle, which was not before the beginning of the second yeere of their departure out of Egypt: Then Ephraim and Manasses were counted for two Tribes, as we reade, Num. 1.10. and 50. Untill that time then, of sequestring and setting apart the Tribe of Levi, it was counted one of the 12. Tribes, Tostat. qu. 8.

QUEST. XI. Who were these young men which sacrificed.

Vers. 5. HE sent young men of the children of Israel. 1. These were not the two sonnes of Aaron, Nadab and Abihu, as Gloss. interlin. for as yet the Priesthood was not assigned to Aaron, or his sonnes, Lyran. And although Moses had knowne before, that they should be appointed Priests: yet it would not so well have contented the people, that they two should have offered for all the whole host, Tostat. Lyran. And yet it is not unlike, but that Nadab was one of the young men that was sent, because he was the eldest sonne of Aaron, who was elder than Moses: for yet it belonged to the first borne to sacrifice, before the Levites were separated to that end. 2. Osiander thinketh, that these young men were the Levites and Priests, the one to prepare the sacrifices, the other to offer them. But as yet the Levites were not appointed to this office. 3. Oleaster thinketh, that these young men were not only the first borne, nor yet sent to sacrifice, but only to minister, and attend upon Moses in the sacrifice. So also Pelargus seemeth to thinke, Iuniores ad labores prompti sunt & alacres; The younger sort are prompt and ready to labour, the elder to take advice and counsell. But the text saith, that these young men offered burnt offerings: they did not then only labour and minister, and give their attendance about the sacrifices. 4. Wherefore these young men were none other, than 12. of the first borne of the chiefe of the Tribes: for unto them the right of sacrificing belonged, before the institution of the Priesthood: for the first borne were holy unto God, as appeareth, chap. 13. Iun. So also Tostatus, Lyranus, Gallasius.

QUEST. XII. Why they offered no sinne offerings.

Vers. 5. OFfered burnt offerings, &c. and peace offerings, &c. 1. Here is mention made only of two kind of sacrifices: burnt offerings, which were wholly consumed, and peace offerings, whereof part was reserved, that they afterward did eat of, vers. 11. 2. There was a third kinde of sacrifices, called sinne offerings, which they did not sacrifice here; both because the people had not at this time committed any speciall sinne, for the which they should sacrifice: and as yet the rites and ceremonies of this kinde of sacrifice were not appointed: as that of the peace offerings, the offerer might eat part, but of the sinne offerings he was not to eat at all; but the Priest sometime was allowed to eat thereof, sometime not, as appeareth, Levit. chap. 4, 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of p. 466sinne offerings: for if they offered them to have their sinnes forgiven; then they were peace offerings▪ pro pace habenda, in respect of that peace which they desired to have with God: and if they had already obtained forgivenesse of their sinne; then were they peace offerings, pro pace habita cum Deo; for the peace which they had with God, Tostat. qu. 9.10.

QUEST. XIII. In what sense the Prophet Amos saith, They offered no sacrifices.

BUt seeing here is evident mention made of sacrifices, which these young men of the children of Israel offered unto God, how can this stand with that saying of Amos, who seemeth to affirme, that for the space of 40. yeeres they offered not sacrifices unto the Lord, Amos. 5.25. Have yee offered unto me sacrifices, and offerings in the wildernesse 40. yeeres, O house of Israel? but ye have borne Siccuth your King, &c. 1. Hierome first answereth, Omnes hosti…, &c. non Deo obtulisse, sed Moloch regi, &c. That all the sacrifices which the Israelites offered in the wildernes,Reconciliat. they offered not to God, but to Moloch their King▪ &c. But the contrary is evident here, that they sacrificed indeed unto God. 2. Therefore he hath another answer: they are said not to sacrifice, because when they sacrificed, Non voluntate, sed p…narum fecerunt metu; They did it not willingly, but for feare of punishment, &c. But the readinesse and willingnesse of the people is manifest here: for they all answered with one consent, All that the Lord hath said, will we doe. 3. Therefore Caj…tans answer is more fit: the Prophet so saith, Quia fuerunt rara sacrificia, &c. Because sacrifices wete rare in the desert: they had not their daily and ordinary sacrifices, as afterward in the land of Canaan: to the same purpose also Gallas.

QUEST. XIV. Of the number of the sacrifices here used.

Vers. 5. WHich offered burnt-offerings. 1. The Latine Translator readeth, They offered burnt-offerings, and sacrificed peace-offerings unto the Lord, twelve bullockes: which reading Tostatus followeth; saving that he thinketh that these twelve bullockes were rather for burnt-offerings, for every tribe one, than for peace-offerings: for seeing the people might eat of part of their peace-offerings, one bullocke had beene nothing for a whole tribe, wherein there could not be lesse of men, women and children, than 150. thousand, Tostat. qu. 11. But this labour he might have spared, whether these twelve bullockes were for burnt-offerings or peace-offerings: for in the originall there is no number expressed at all. The interlinearie Glosse also by these twelve bullockes understanding the twelve Apostles, qui orbem mugitibus praedicationis impleverunt; which filled the world with their preaching, as with lowing; buildeth without a foundation, there being no such thing in the text.

2. Lyranus thinketh that there were but two bullockes: because the plurall number being put without any determination, for the most part signifieth two. But what use should the Hebrewes have of their duall number, if the plurall should commonly and for the most part signifie but two? Beside, if twelve bullocks were not sufficient for peace-offerings, for every tribe to have part, as Tostatus argueth before, two much lesse would have sufficed.

3. Therefore I incline rather to Lippomans opinion: Plures quam duodecim esse potuerunt, &c. There might be more than twelve: as in the sacrifice of Salomon, and other such great solemnities.

QUEST. XV. How this place agreeth with that, Heb. 9.19.

Vers. 8. MOses tooke the bloud and sprinkled, &c. The Apostle rehearsing these ceremonies, Heb. 9. seemeth somewhat to differ in his narration from the words of Moses here. 1. The Apostle maketh mention of the sprinkling of the booke,Iun. in paralel. sacr. Reconcil. vers. 19. which is omitted here. To this Iunius answereth, that when Moses had made an end of reading in the booke, he laid it downe upon the Altar, and so in sprinkling the Altar, besprinkled the booke also. So also Calvin: although no mention be made here of the booke, Apostolus tamen f…b al…ri recruset; the Apostle doth comprehend it under the Altar. 2. The Apostle further speaketh there of foure other things not mentioned here, the bloud of Calves, Water, Purple wooll,In epistol. ad Hebr. cap. 9.Heb 9 and Hyssope. To this objection Thomas answereth, that this was the first consecration, and therefore, virtute continebantur in ipso atiae sanctificationes futurae; other solemne sanctifications were in effect there contained, and especially two: the one, Levit. 16. where the bloud of the goat is sprinkled: the other, Numb. 19. of the red Cow, where the other three, Water, Purple wooll, and Hyssope were used. But this answer satisfieth not: for the Apostle speaketh of things actually done, not potentially contained. Calvin thinketh that the Apostle in that place toucheth as well this sacrifice, as that other, Numb. 19. but there Eleazar was to sprinkle the bloud, whereas the Apostle saith here that Moses sprinkled it. Wherefore there is a better solution, which Thomas also hath, and Iunius also followeth: That because it was an usuall thing in all their legall expiations to use hyssope with wooll to sprinkle with, Apostolus hoc accepit ex consuetudine ritus legalis; The Apostle received this from the usuall custome of the legall rites; as being himselfe trained and brought up under the Law.

QUEST. XVI. What is understood by the sprinkling of the bloud.

Vers. 6. HAlfe of the bloud he sprinkled on the Altar. 1. The generall signification of this ceremony … the sprinkling of bloud, whereby the covenant is confirmed, was to prefigure the shedding of Christs bloud, whereby wee are besprinkled by faith: and to let the people understand, that the transgression of the Law could not be purged but by bloud, not of beasts, but of the unspotted lambe Christ Jesus, Ferus.

In epistol. ad Hebr. cap. 9.Heb 92. Athanasius inferreth thus: Necesse est ut Christi mortem intelliga…, ubi testamenti fit mentio, &c. You must needs understand the death of Christ, where mention is made of a Testament, &c. for a Testament is not confirmed but by death, as the Apostle sheweth, Hebr. 9. Now unto a Testament belong …ix things: Testator, the maker of the Testament, which was God: h…redes, the heires, which were the Israelites: bona legata, the goods bequeathed, which were the Land of promise: conscriptio, the writing p. 467of the Testament; and so here was the booke of the Law: testes, the witnesses, as Moses calleth heaven and earth to witnesse: confirmatio, the confirming the Testament, which was by the death of the Testator; and so here was the death of the bullock, which signified the death of Christ, whereby the new Testament is confirmed, which containeth the promise of the heavenly Canaan, Ferus. To the same purpose Rabanus: This is the bloud of the covenant, that is, morte Christi, quae hoc sanguine significatur, &c. by the death of Christ, which is signified by this bloud, the Testament shall be confirmed.

3. By the sprinkling of the booke, Theophilact understandeth our hearts sprinkled with Christs bloud: qu… nobis pro codicillis insunt; which hearts of ours are in stead of our bookes: the purple wooll,In 9. cap. epist. ad Hebr. colore ipso sanguinem praefigurat; by the very colour also did prefigure the bloud of Christ, Athanasius: and the hyssope, as Rupertus, humilis herba, humilem fidem Dominicae passionis significat; doth signifie the lowly faith of the Lords passion, being a low herbe. Thomas, by hyssope which purgeth, understandeth faith which purgeth the heart.

QUEST. XVII. What is meant by the dividing of the bloud into two parts.

HAlfe of the bloud, &c. Halfe of the bloud was sprinkled on the Altar, and halfe upon the people. 1. Rupertus by this division of the bloud, understandeth the two Sacraments: Coelestia duo simul de … eodem que derivata sunt sanguine Christi; Two celestiall things are derived out of one and the same bloud of Christ, &c. namely the Sacrament of Baptisme, and of the Eucharist. And as here Moses sprinkled the water and bloud mixed together, as the Apostle sheweth, Heb. 9. so out of Christs side upon the crosse there flowed forth water and bloud.Epistol. 2. ad Simpliciunt. 2. Ambrose will have that part of the bloud put into basons to signifie, moralem disciplinam, morall discipline, the other sprinkled upon the Altar, mysticam, mysticall and hid learning. But this seemeth somewhat too curious. 3. The true meaning then of this ceremonie is partly mysticall: part of it is sprinkled upon the Altar, which is Christ Jesus, who by the shedding and sprinkling of his bloud reconcileth us to God: part is sprinkled upon the people, to shew that wee sprinkled with Christs bloud by faith, are purged from our sinnes, Simler. It is partly morall, Communiounius & ejusdem sanguinis, &c. The communion of one and the same bloud, doth signifie the communion betweene God and his people, Cajetan. Gallas. But the historicall sense is here more fit: for in this ceremony of dividing the bloud into two parts, and so besprinkling the Altar with the one halfe, which represented God, and the people with the other, betweene whom the covenant was confirmed, the old use in striking of covenants is observed: for the ancient custome was, that they which made a league or covenant, divided some beast, and put the parts asunder, walking in the middest, signifying, that as the beast was divided, so they should be which brake the covenant. So when Saul went against the Ammonites, comming out of the field he hewed two oxen, and sent them into all coasts of Israel, expressing the like signification, that so should his oxen be served, that came not forth after Saul and Samuel. 1 Sam. 11.7.1 Sam 11:7After the same manner, when God made a covenant with Abraham, and he had divided certaine beasts, as God had commanded him, and laid one part against another; a smoaking firebrand went betweene, representing God, signifying, that so he should be divided which violated the covenant. So in this place, not much unlike, the bloud is parted in twaine, shewing, that so should his bloud be shed which kept not the covenant, Tostat. qu. 11.

QUEST. XVIII. Whether all the people were besprinkled with the bloud.

Vers. 8. THen Moses tooke the bloud, and sprinkled it on the people, &c. 1. Some thinke, that the people themselves were not sprinkled with the bloud, for that had beene both too great a labour for Moses, to goe in and out among the people to sprinkle them, neither would the bloud have sufficed: therefore either the twelve pillars were sprinkled with bloud, which stood for the people, or else the Elders were besprinkled in the name of the whole people: as sometime they did represent the whole congregation, as Deut. 21.6. Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars: for Moses saith, This is the bloud of the covenant which the Lord hath made with you: but with the pillars no covenant was made. 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes: as when the Elders for the people laid their hands upon the sacrifice, Lev. 4.15. which the people could not doe in their owne person, and so they lay their hands upon the heifer, Deut. 21.6. But here both the people might come together to be besprinkled, and it was such an action, the establishing of a covenant, wherein the person and presence of the people was necessary.

2. Tostatus therefore thinketh, that Moses did sprinkle the bloud upon the people themselves, and upon all of them: either going in and out among them, or they succeeding by companies one another, quaest. 13.

3. But as it is gathered out of the text, that the people were present in person, that as they for themselves promised obedience, saying, All that the Lord hath said, will wee doe; so they in their owne person had part of the bloud: and because the covenant was made with the people, therefore they also received the signe of the covenant: and the Apostle also saith, that Moses sprinkled both the booke and all the people, Heb. 9.19. Yet it is not necessary to understand all the people in particular: for a whole day, nay many dayes had not sufficed to doe it: but all the people which were in circuitu, which were round about Moses, and could well assemble together.

QUEST. XIX. When Moses and Aaron with the rest went up.

Vers. 9. THen went up Moses and Aaron, &c. 1. Some thinke that this was done when the Lord descended upon mount Sinai, chap. 19. Pellican. But as is shewed before, quaest. 1. then Moses was bidden to bring Aaron up with him, but here Nadab and Abihu, and 70. of the Elders also goe up: therefore this was done in the same order, as it is set downe; that after Moses had performed all those rites p. 468and ceremonies in confirming the covenant betweene God and his people, then they went up, Iun. No…. cum historia transire putamus etiam rei gesta ordinem, &c. We thinke the history to passe on in order as the things were done, Lippoman. 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses, vers. 1. But I rather thinke with Hugo de S. Victor. that this charge was given to Moses, after he was come downe from the mount, and had performed all the rites of the covenant; and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge, vers. 1. for how could Moses otherwise be bidden to come up, being in the mountaine already? See before, quest. 1. 3. But herein Hugo is deceived, he thinketh this to be but the third time that Moses ascended up to God: the first was chap. 19. when he went up before the Law was delivered; the second, chap. 20. when he ascended to receive the ceremonials and judicials; and the third time is here: yet this was the fourth time: for twice he ascended before the Law was given, as is evident in the 19. chapter, vers. 3. and 20.

QUEST. XX. Wherefore those went up with Moses.

Vers. 9. ANd seventy of the Elders. 1. Lyranus thinketh that these went up, ad confirmationem legis, for the confirming and further ratifying of the Law which they had received. Tostatus misliketh this opinion, and thus confuteth it: that if they went up to that end, oportebat ut cum Domino loquerentur, it was requisite that they should all have spoken with God; but so did they not: and Moses onelyonly drew neere unto God. They all ascended to their places: seniores remotiùs, alii propinquiùs, the Elders further off, others neerer, as Aaron and his sonnes, but only Moses talked with God, Lippoman. 2. Neither yet did they only goe up to accompany Moses, ad honorandum eum, to honour him: because he went now to receive the tables of the Law, Tostat. For when Moses went up thus accompanied, the Lord had not yet signified so much unto Moses, that he would deliver him the tables of the Law, for that followeth afterward, vers. 12. 3. Therefore the end of their going up was, that after they had seene the Majesty of God, and Moses talking with him, testes veritatis essent, they might be witnesses of the truth, Simler. Et res idoneis testibus probata indubiam fidem acquireret, &c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved, Calvin. And so by this meanes, Moses ministery should be of the greater authority.

QUEST. XXI. How they are said to have seene God.

Vers. 10. THey saw the God of Israel, and under his feet, &c. R. Abraham thinketh, Istam visionem imaginariam, That this vision was imaginary: not to the externall, but to the inward sense. But this is not like, that this should be as a Propheticall vision, and revelation: for they were not all Prophets unto whom this vision was shewed: and as there was really objected to their sight in mount Sinai flaming fire, so this was a reall vision: like to that which Moses saw in the bush, Exod. 3.2. Viderunt Deum Israel, sed non sicut est; They saw the God of Israel, but not as he is: for no man hath seene God, Rupertus. They neither saw God in his essence, nor in his infinite Majesty, Osiander. But they knew him to be present: Innotescente illis Domino in specie aliquae, vel forma, &c. The Lord shewing himselfe in some forme and shape, as it pleased him, and as their infirmity could beare, Lippoman. Pellican. 3. Neither yet did the Lord shew himselfe in any humane shape here, as Lyranus thinketh, to signifie, Quod assumpturus erat naturam humanam, &c. That he was to take upon him our humane nature. So also Osiander, Marbach. For if the Lord had appeared here in any humane forme, Moses reason had not beene sufficient, dehorting the people from idolatry, because they saw no Image in the day that the Lord spake unto them in Horeb, Deut. 4.15. For though the Lord had then appeared in any Image, yet if he had at this time so shewed himselfe, they might have taken occasion thereby to resemble God by some Image: therefore neither then nor now did the Lord so appeare, Tostat. quaest. 13. 4. Neither yet because it is said, VnderUnder his feet, &c. did they see as the feet of a man, as Cajetane thinketh, Sub specie Iudicis quasi hominis visus est, &c. He was seene as a Judge sitting in judgement, and so they saw but his feet: but this is so said, quantum ad situm, in respect of the site and placing, because the pavement of Saphir was beneath, as under the feet: and they might imagine the more glorious part of Gods Majesty to be upward, Tostatus. 5. Neither yet is the meaning, Quod clarius cognoverint Deum, &c. That they only knew the Lord more clearely than the common people, Ferus. Or as the Septuagint translate, they saw only the place, foreign, where the Lord stood. 6. But the Lord by a bright shining cloud shewed his Majesty and presence: as the Chalde Interpreter readeth, Viderunt gloriam Dei Israel, They saw the glory of the God of Israel: and that much more now, than when hee appeared in mount Sinai, when notwithstanding the people said, The Lord hath shewed us his glory and greatnesse, Deut. 5.24. Tostat. So also Calvin, Forma ipsius Dei nulla describitur, sed basis in qua stabat, &c. There is no forme described of God, but the bottome where he stood, is said to be like unto Saphir, &c.

QUEST. XXII. Wherein the place under Gods feet is said to be like to Saphir.

Vers. 10. AS a pavement or stone-worke of Saphir. 1. This place under Gods feet, for the colour is resembled unto the precious stone called the Saphir, and to the cleare heavens: Tostatus thinketh the Saphir to be of a bright reddish colour: and that two colours are hereby signified, a bright shining red, and a blew or azure, as in the skie. But the Saphir stone is knowne to be of a skie, blewish and airy colour,Chron. c. 4.7. as Hierome observeth: and one of these similitudes is added to explaine the other. Borrhains saith, that the fairest Saphirs are full of red golden spots. So also Oleaster. Which answereth to this description: that the pavement or bricke worke (for so libnath signifieth either bricke or stone) is said to be of Saphir. Tostatus further thinketh, that it is compared unto caelum stellatum, the starrie skie: but p. 469…

QUEST. XXIII. In what sense the Lord is said, not to lay his hand▪ …

Vers. 11. VPonUpon the Nobles, &c. he laid not his hand. The laying of the hand is taken in Scripture … threefold sense: 1. The hand of God was said to be upon the Prophets, when the Spirit of God came upon them. And so Ab. Ezra understandeth this text, Non porrexit illis manum; He did not … his hand unto them; He gave them not the Spirit of Prophecie, as he did to Moses: they did not see God so cleerely as Moses did. But the word… are to be joyned together thus, That although they s… God, yet his hand was not upon them; and then no such sense can be gathered, Calvin.

2. The laying on of the hand signifieth also to hide, as God is said to have laid his hand upon Moses as he passed by, Exod. 33. And so they make the meaning to be this: that God did not hide himselfe, to … which were farre off, as the Latine text is: that is, hee shewed himselfe also to the people in the …, Lyranus, Gloss. …. Tostatus. But the word is …, which signifieth to separate: the text then meaneth those 70. Elders which Moses had selected and separated from the rest, Iun. Lippom. Or …, may be derived of et…l, which signifieth neare: as Gen. 41.3. They … neere, or, by the … ▪ and so in this place i… may betoken those which were neere unto God: namely, the 70. Elders, who came neerer than the rest of the people, Oleaster.

3. There is also a third signification of this phrase: to lay the hand, is to sinite or punish, contrarie whereto is that phrase, To take his hand from one, 1 Sam. 6.5. that is, to leave smiting, or punishing. So th…n the meaning here is, Non …; Hee sent not upon them his hurting hand, Cajeta…. Non … ; Hee killed them not, Lippomanus. For it was a received opinion in those dayes, that no man could see God, and live, Oleaster. Nihil incommodi senserunt; They felt no harme after this, Simlerus.

QUEST. XXIV. Why they are said to eat and drinke.

Vers. 11. ANd did eat and drinke, &c. 1. Rab. Salomon saith, that this is added to shew their fault, that after they had seene God, as though they had not much cared for it, they turned them to temporall pleasures, in eating and drinking: And though God did forbeare them now, yet afterward they were punished: Nadab and Ab…hu died in the Tabernacle, by fire sent of God, Levit: 10. and the Elders afterward at the grave of lust, Numb. 11. Contra. 1. It seemeth that God was not offended with them in this place, because he laid not his hand upon them: and therefore it is not like that they shewed any such contempt. 2. Nadab and Abihu were afterward smitten, but it was not for any such fault committed here, but for offering strange fire, Tostat. qu. 15.

2. Some understand it of their rejoycing, as if they had eaten and drunke; so the Ch…lde. But here is no such note of similitude, Quasi …, &c. As though they did eat; But it is expressed plainly, They did eat; It is then to bee taken rather historice, historically, than metaphorice, metaphorically, Tostatus.

3. Ab. Ezra giveth this sense: that although they had seene God, yet they were not so ravished with it as Moses was, that did neither eat nor drinke 40. dayes after, but they did eat and drinke afterward.

4. Some here by understand, the spirituall delight which they conceived, which is sometime expressed by eating and drinking, as Christ saith to his Disciples in the Gospell,Luk. 22▪Luke 22 That yee may eat and drinke at … table in my Kingdome, Ferus.

5. Some referre it to their publike feastes, which they made that day in token of their joy: They are and dranke, in laetitia magna post talem …, in great mirth after such a vision, Lyran: So also Tostat. Osiander.

6. But the proper and true sense is this, Salvi & integri manserunt; They remained sound, and in good health, Calvin. Tanquam omnino incolumis comederunt, &c. As in perfect health, they did eat and drinke: they onelyonly escaped not death, but all other kinde of punishment whatsoever, Cajetan. And this their health▪ p. 470is expressed by these actions of life: as Hagar argueth her life by another action of life, Gen. 16.13. I have seene after him that seeth, Iun. So also Gallas. Simler.

7. Before they were sprinkled with bloud, Gods hand was in some sort upon them, in terrifying them: Whosoever touched the mountaine should die. But now after their sprinkling, they are cheared and refreshed, and are not forbidden the sight of God; which signifieth, that we onelyonly have accesse unto God, by the bloud of Christ, Rupertus, Ferus.

QUEST. XXV. Whether this were a new commandement, or the other mentioned, vers. 1, 2. repeated.

Vers. 12. ANd the Lord said unto Moses, &c. 1. Some thinke, that this is the same commandement repeated, which was given unto Moses before, vers. 1▪ 2. Iun. Tostatus addeth further, that when the Lord said to Moses, vers. 2. Moses himselfe alone shall come neere to the Lord: that Moses then … know, that he should goe up to receive the Tables: for to what end should Moses have gone forth of the campe, accompanied with Aaron and the rest, if it had not beene to some end? qu. 15. Contra. Yes, it was sufficient that God called Moses, and bade him come up into the mount, though he at the same time had not shewed the end of his comming, as chap. 19.24. when God bade him come up, the cause is not shewed, why he was called: the Commandements of God are simplie to be obeyed, though it please not the Lord alwayes to shew a reason thereof.

2. Wherefore I thinke rather, that this was a divers commandement from the former, and given him at a divers time, Piscator, Osiander.

1. Cajetane reason is, Mandat non solùm ascendere in montem, sed morari in eo; He biddeth him not onelyonly to come up into the mountaine, but to abide there, &c. which was not said to him before.

2. Calvin addeth further, that after Moses with his companie were gone up, and had seene this vision, Altius evehitur Moses, &c. ut cognoscerent, &c. Moses is carried up higher, that they should know, that Moses would have gone no further, but at Gods commandement, &c. It was requisite therefore, that Moses should bee called againe, and sequestred from the rest, that he might not bee thought to have presumed without a warrant.

3. Severus maketh a mysterie of it, that Moses being gone up with Aaron and the rest, Iterum a…di…, heareth againe, come up: And by these two ascendings hee understandeth the two senses of the law, the literall, and spirituall.

4. Ferus maketh this application of it, Hic jam tertio vocatur Moses in montem, &c. Moses is the third time called into the mount, to shew that he which is set over the people of God, ought often to ascend in prayer.

5. Rupertus also understandeth here two ascendings, using this reason; It is said before, vers. 9. that Moses and Aaron with the rest ascended; but not that they ascended unto the Lord, as here the Lord saith, Come up to me, &c. So also Hugo de S. Victor. Come up to me; which must be so understood, that De colle in quo erat, ad altiora montis proced…ret, &c. From the hill where he was, hee should proceed higher into the mountaine.

QUEST. XXVI. What is signified by Moses going up to the mountaine.

COme up to me into the mountaine. 1. Beda draweth this place unto a mysticall sense: Moses is called up to the mountaine, Vt ex altitudine loci colligat, quàm excelsa sit lex; That by the height of the place, he should gather how high, and removed from humane capacitie, the law was, which he was to receive. As our blessed Saviour in the Gospell, called his Apostles into the mountaine, Matth. 5. and after his resurrection, he also appeared in the mountaine, when he gave commission to his Apostles, to goe and preach the Gospell to all the world: but here is the difference; because the law which Moses was to receive, was but given unto one people, therefore Moses onelyonly was called up: but the Gospell being appointed to be preached to all the world, Christ called all his Apostles to him up into the mountaine. 2. Rupertus maketh this ascending up of Moses into the mount, a figure of Christs ascending up unto God, Non in montem terrenum, sed in ipsum coelum; Not into an earthly mountaine, but into heaven, to receive not the killing letter, but the quickening Spirit: as the Apostle saith, He ascended up on high, led captivitie captive, and gave gifts unto men, &c. 3. Ferus doth thus moralize it: that he which will behold God, and give himselfe to contemplation,Ephes. 4.8.Eph 4:8 must terrena haec & inferiora despicere, &c. despise these inferiour and terrene things: as Moses leaving the campe below, ascended up into the mount.

QUEST. XXVII. Of the tables of stone, whereof they were made, and wherefore given.

Vers. 12. I Will give thee tables of stone. 1. The fabulous Jewes imagine, that these tables of the law were made of the Saphire, a pretious stone, Lyran. and that when Moses had broken them comming downe from the mountaine, he gathered up the fragments and broken peeces, and sold them, whereby he was greatly enriched. Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse, from the which he was most free, Tostat. quaest. 16. 2. As frivolous is that other conceit, because they are said to be of stone, that the tables were but one stone, which sometimes seemed but one, sometime two: for in that they are called tables, it sheweth they were more than one: of one stone they might bee both, that is, of one kinde of stone, and yet the tables were two. 3. These tables of stone were created of God for that speciall use: as Exod. 32.16. they are said to be the worke of God: it is not improbable, that they were noviter creata, created of God anew, as Tostatus: but it is not like that they were written by the Angell, which Tostatus thinketh to have spoken in Gods person in the mount: for as God prepared the tables themselves, so hee caused the writing: they were the worke of God for the matter, and the writing of God for the manner, Exod. 33.16. 4. All the lawes which God gave his people, were not there written, but onelyonly the morall precepts; the rest Moses writ p. 471page missing p. 472page missing p. 473page missing p. 474sustained in the dayes of his flesh, Pelarg. 2. This fast was kept by Moses, and the like by … Christi idoneum haberet …; That the humanitie of Christ might have a sufficient testimonie: for unlesse Moses and Helias had fasted fortie dayes, some might have doubted of the humanitie of Christ, in holding out so miraculous a fast. So Rupertus and Ferus following him. 3. And these fasted to this end, ut tanto miraculo homines mali, &c. that men being moved by so great a miracle, should not contemne their doctrine, Osiander, Marbath. 4. Cyprian also maketh this morall use, hereby to shew the utilitie of fasting, Quoties aliquid à Deo obtinere conati sunt, jejuniis in…huere & lachry…i…. &c. Holy men,Cyprian. de jejun. & …. when they would obtaine any thing of God, gave themselves to fasting: 5. Curiously to search out any other cause of this fortie dayes fast, were a vaine labour: as Cajetane well saith, Non est …, quis divini miraculi opus fuit, &c. A reason must not bee sought of the number, it being a worke of a divine miracle, Cajetan.

QUEST. XXV. What Moses did in the mount these 40. dayes and 40. nights.

NOw if it be asked what Moses did in the mountaine these 40. dayes, and 40. nights, it may be answered: 1. That the Lord did all this time instruct Moses concerning the Tabernacle, and the things thereto belonging, and touching the sacrifices and rites thereof, as they are set forth in Leviticus: And therefore Moses descending is not mentioned, till the description of the Tabernacle, and every part thereof is finished. And Levit. 27.24. it is evidently expressed, that the Lord taught Moses all those ordinances in mount, Sinai. 2. Now Moses fasted 40. dayes and nights the second time, but then he was wholly occupied in humbling himselfe by prayer, Deut. 9.25. th… first time of 40. dayes then was spent in Moses instruction rather than the other, Tostat. cap. 25. qu. 1. 3. God could have dispatched Moses in a moment, but this was … give authoritie to him and his law, B. Babing….

4. Places of Doctrine.

1. Doct. Of the distinction of the persons of the Trinitie.

Vers. 1. HE said to Moses, come up to the Lord. Both he that speaketh, and he whereof he speaketh, is the Lord. Hence appeareth the distinction of the persons in the Trinitie: the like place wee reade, Psal. 110.1. The Lord said unto my Lord, &c. Marbach.

2. Doct. The word and Sacraments must goe together.

Vers. 7. HE tooke the booke and read it, &c. Before Moses sprinkled the people with bloud, the signe of the covenant, he first readeth the booke of the covenant: whereby we are taught the right use of the Sacraments, that the doctrine ought to goe before the signe: Aliter insoria erunt signe, &c. Otherwise the signes are but trifling and vaine, Calvin. The word must be joyned with the element. This course the Apostle taketh with the Corinthians, teaching them the right use of the Sacrament: that they might come together with profit,1 Cor. 11.17.23.1 Cor 11:171 Cor 11:23 and not with hurt.

3. Doct. Nothing to be taught beside Gods word.

Vers. 12. THe law and commandements which I have written, for to teach them. This sheweth, Nihil docendum praeter oracula Dei; That nothing should be taught beside the word of God, Borrh. Which Bedae before him noted well: that no man must teach the people of God other precepts, quam quae ipse Dominus docuit, than those which the Lord himselfe hath taught: as S. Paul saith, I have received of the Lord, that which I have delivered unto you, 1 Cor. 11.23.

5. Places of Controversie.

1. Controv. Against the Romanists, that the whole institution serveth to consecrate the Sacraments.

Vers. 7. HE read in the audience, &c. Moses first readeth the summe of the covenant, before he addeth the signe of the covenant which was the sprinkling of bloud: by the which we learne, that the Sacraments are not consecrated, by a certaine forme of words to bee used over them: but by reading and rehearsing of the whole institution, such a cleare and distinct voice must be used, Quae ad homines dirigitur, & ad fidem gignendam valet; Which is directed to men, and is availeable to beget faith, Calvin. Contrarie to the doctrine and practice of the Romanists, who denie the elements to be consecrated by all the words of institution, but by a certaine forme of speech to be used over the Sacraments; as in the Eucharist, This is my bodie, this is my bloud, &c. whereas the whole action of rehearsing the institution, invocation, receiving, thanksgiving, do helpe to consecrate the Sacrament. See more hereof, Synops. Centur. 2. err. 90. pag. 454.

2. Controv. Against the reading of Scriptures in a strange tongue.

FUrther, Oleaster here observeth beside, Hominem paciscenta…, debere cognoscere ea, ad qua se obligat; That a man making a covenant, ought to know those things, whereunto he hindeth himselfe, &c. which annotation doth evidently convince the Romanists of great error: who doe not cause …he people to understand those things which they binde themselves to keepe: seeing neither the Scriptures are read, nor the Sacraments administred in such a tongue as they doe understand: for the Apostle saith, If I come unto you speaking tongues, 2 Cor. 14.6.what shall I profit you? See more hereof also, Synops. Centur. 1. err. 3.4.

3. Confut. Against Cajetan, that this place is not misall…ged, Heb. 9.19.

Vers. 8. BEhold the bloud of the covenant. Cajetane among other exceptions which he taketh to the authoritie of the Epistle to the Hebrewes, urgeth this, that the Author of that Epistle chap. 9.19. alluding unto this place, translateth this word berith, here used, which signifieth a covenant, foreign, testament: now betweene a covenant and testament, there is great difference.

p. 475Contra. The author in no other sense useth th… … than S. Paul elsewhere, who by the same word expresseth the Hebrew (berith) … signifieth either covenant, or a testament. And Hierome testifieth, that the … for the …, doe turne the word …, by that Greeke word: But … signifie a testament, shewing the true effect and substance of that ceremoniall covenant, consumed by the sprinkling of the bloud of beasts, in this covenant and testament, made betweene God and us in Christ, and ratified in his bloud.

4. Controv. Whether the Divine substance of God can be seene.

Vers. 10. ANd they saw the God of Israel, &c. Here we must take heed of two errors,Hierom. ad Avitum. August. lib. 2. de Trinitat. c. 8.9. one which Hierome imputeth to Origen, who did thinke the Godhead of the. Father to bee so invisible, as that it could not be comprehended of the Sonne: the other was of the Anomeans, whose heresie was this, Naturam Dei non esse invisibilem; That the nature of God was not invisible in this place they saw God, not … Divine essence and substance which is invisible, and incomprehensible, but they saw some evident … of his glorious presence and Majestie; as Gregorie saith,18. Moralium cap. 36. Vidiri … ipsam naturae suae speciem non potest; God may be seene by certaine representations, but according … shew of his nature he cannot, &c. The faithfull have both in this world a sight of God, as our ble… saith, Blessed are the pure in heart, for they shall see God: Matth. 5.8. 1 Ioh. 3.2.Matt 5:81 John 3:2and they shall see him more fully in … as the Apostle saith, We know when he shall appeare, we shall be like him, for we shall see him as he is: But yet this must be understood with three conditions; the first is touched by Hierome, Non solum Divinitutem Patris, &c. posse oculos carnis aspicere, sed mentis; That not onelyonly the Divinitie of the Father, In Esa. cap. 7. Augustin. Fortunation. Epist. de videndo Deo.Isa 7but neither of the Sonne or holy Ghost, can the eyes of the bodie see, but of the minde, &c. So also Athanasius, as he is cited by Augustine, Deum omnino esse invisibilem, &c. nisi in quantum Spiritu & mente nosci potest; That God is altogether invisible, but as he may be knowne in the Spirit and minde, &c. These then at this time saw not with their bodily eyes the essence of God, but certaine visible signes onelyonly, and demonstrations of his presence: Secondly, we shall have a more full sight of God in the next world, than in this: as Augustine saith, Nemo potest in hac vita videre sicuti est; No man can see him in this life as he is: E… promittitur sanctis in alia vita; To see God in his nature, is promised in the next life, &c. So also Gregorie, Quamdiu hic mortaliter vivitur, &c. As long as we live in this mortall life, God cannot be seene in his nature, &c. Thirdly, yet fully the Divine nature shall not be comprehended of the Saints, no not in the next life: as Augustine to this purpose citeth Ambrose, interpreting that place of the Apostle, Who onelyonly hath immortaliter, 1 Tim. 6.16.1 Tim 6:16&c. whom never man saw, neither can see, &c. Si natura ipsim est invisibilitas, sicut incorruptibilitas, &c. If it appertaine to the nature of God to be invisible, as well as to be incorruptible, that nature shall not be changed in the next world, of invisible, to become visible, because he cannot of incorruptible become corruptible, &c. And againe, upon those words of the same Apostle, To the King everlasting, immortall, invisible, 1 Tim. 1.1….1 Tim 1:1&c. hee writeth thus, Vnde ego non audeo ista distinguere, &c. Therefore I dare not divide or distinguish these things, (which the Apostle hath joyned together) to say, To him that is incorruptible for ever, in this world, and the next: but invisible, not in the next world, but onelyonly in this. Contrarie then to this orthodoxall doctrine of the Fathers, agreeable to the Scriptures, are these ventrous and bold positions, That wee shall (in the next life) participate with Christs Godhead, and be made capable of his Divine substance, R. … p. 202.204. August. … Epist. 112.That there is not any thing of Gods which his Saints shall not see. In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists, in these words, Non quia Dei plenitudinem quisquam non solum oculis corporis, sed vel ipsa mente aliquando comprehendit; Not because the fulnesse of God, any can comprehend at any time, not onelyonly with the eyes of the bodie, but with the minde it selfe, &c. for it is one thing to see, another to comprehend the whole in seeing, &c. Totum comprehenditur videndo, quod ita videtur, ut nihil ejus lateat videntem, &c. The whole is comprehended in seeing, which it so seene, that no part thereof is hid from the seer, &c. Here Augustine evidently testifieth, that God cannot wholly be seene, unlesse nothing in the Godhead should be hid unto us, which here he manifestly denieth.

6. Morall observations.

1. Observ. Honour in this life no signe of Gods favour.

Vers. 1. COme up, thou and Aaron, Nadab and Abihu, &c. These two which are bidden to come up with Moses and Aaron, afterward were slaine with fire from heaven: which sheweth that preferment in this life is not alwayes a signe of Gods favour; but that the wicked are often exalted and lifted up, that they may have the greater fall: as the Lord said he … appointed Pharaoh, Exod. ….1….to shew his power in him, Ferus.

2. Observ. We must … upon the Lord … patience.

Vers. 16. THe seventh day the Lord called to Moses. God would not at the first call unto Moses, but maketh him to wait six daye: Ne … familiaritate super…iret, Lest he should was proud by too much familiaritie, Oleaster. Vt discamus patienter ferre, &c. And that we may learne to beare it patiently, if God at the first doe not answer to our desire, Lippoman. As S. Paul therefore be sought the Lord thrice, that the temptation of his flesh whereby he was buffered, might depart from him, 2 Cor. ….8.

3. Observ. Sufficient deputies to be left in the Magistrate or Ministers … absence.

Vers. 14. IN that Moses leaveth Aaron and Hur in his place; It sheweth that the like … in Ministers God would blesse, to leave able deputies in their place, when they have just cause to be absent, and the contrarie fault he will severely punish, …

p. 4764. Observ. The … of fasting and prayer.

Lib. de jejun. & ….…

CHAP. XXV.