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 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 fâ—b alâ—â—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 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 2. Athanasius inferreth thus Necesse est ut Christi mortem intelligaâ— 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 â—ix things Testator the maker of the Testament which was God hâ—redes the heires which were the Israelites bona legata the goods bequeathed which were the Land of promise conscriptio the writing of 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 quâ— nobis pro codicillis insunt which hearts of ours are in stead of our bookes the purple wooll 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 〈◊〉 eodemque 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 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 After 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 and 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 onely 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
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 inâ—â—huere lachryâ—â—iâ— c. Holy men 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 thâ— 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. Babingâ— 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 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 paciscentaâ— 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 â—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 what shall I profit you See more hereof also Synops. Centur. 1. err 3.4 3. Confut. Against Cajetan that this place is not misallâ—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament now betweene a covenant and testament there is great difference Contra. The author in no other sense useth thâ—◠〈◊〉 〈◊〉 〈◊〉 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 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 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 bleâ—â—â—â— saith Blessed are the pure in heart for they shall see God and 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