Commentary on Genesis and Exodus, Theological treatise · Chapter 27 – Chapter 28

Commentary on Genesis and Exodus · Theological treatise · Chapter 27 – Chapter 28

p. 508CHAP. XXVII.

1. The Method and Argument.

HItherto, chap. 25, 26. such things have beene described, as belonged unto the Tabernacle, with a description of the Tabernacle it selfe. Now in this Chapter such things are set forth as were without the Tabernacle, with a particular precept concerning the preparing of oile for the lampes. So that this Chapter hath two parts, an explication of the instruments belonging to Gods service without the Tabernacle, to v. 10. and of the service required concerning the oile of the lamps.

In the first, there is expressed, how the Altar of burnt offering should be made, to vers. 9. then a description of the place where it should stand, in the outward court, to vers. 20.

1. Concerning the Altar, these things are declared in particular: 1. The Altar it selfe is described, the bignesse of it, vers. 1. the parts thereof, the hornes in the corners; the matter, of Shittim wood within, and of brasse without, vers. 2. 2. The instruments that belong unto it, vers. 3. 3. The fashion of the Altar, it must be made with a grate in the middest, vers. 4, 5. with barres and rings, vers. 6, 7. and hollow, vers. 8.

2. The court is described in particular, how each side shall be, South, North, East, West; what length and breadth; what curtaines and pillars, to vers. 16. Then the gate is set forth how it shall be made, vers. 16. Then is it described in grosse, how the pillars of the whole court shall be made, vers. 17. and what shall be the length and breadth of the whole, vers. 18. and of what matter all the vessels and pins shall be made, vers. 19.

In the second part is shewed, concerning the oile, by whom it shall be prepared, and to what end, vers. 20. and how it shall be used by the Priests, vers. 21.

2. The divers readings.

Vers. 3. Of the divers reading of this verse, and of the divers names of the instruments, see quest. 6. following.

I.V.Vers. 4. According, or by the grate, thou shalt make foure rings upon the foure corners thereof: that is, of p. 509the Altar. I. or, at the grate. V. that is, about the same place of the Altar where the grate is: better than, thou shalt make to the grate. S. or, upon the grate. A.P.B.G. for the grate was within, and the rings were set without in the Altar: the preposition ghal, may be as well translated, secundùm, by or neere, as above or upon.

Vers. 8. Thou shalt make the Altar hollow of boords. I.B.V.C. or, a boorded hollow. S. better than,I.B.V. hollow betweene the boords. G.P. for he spake of no boords before: or, Thou shalt make it, not sieled, but hollow. L. for here the word which signifieth boords, is omitted.

Vers. 9. Hangings full of eyes, or holes. I.A. like unto a sling or casting-net, Oleaster: I.A.for so kalagh signifieth to carve or grave with incisions and indenting, 1 King. 6.29. the rest reade curtaines or hangings simply without any other addition.

3. The questions discussed.

QUEST. I. Why the Lord commanded an Altar to be made, and of the bignesse thereof.

Vers. 1. THou shalt make thee an Altar. 1. Seeing the chiefe part of Gods externall worship then consisted in sacrifices, it is necessary that an Altar should be made, whereupon their sacrifices should be offered; and the same but one, and in one place, lest it might have given them occasion to thinke, pluribus diis sacrificari, that they sacrificed to many gods, Tostat. quaest. 3. 2. This Altar was but three cubits high, of an indifferent heighth, that the Priests might with a little helpe stand up, and conveniently minister at the Altar, Tostat. But the heighth of three cubits was more than any man could reach unto to minister, as Augustine thinketh, seeing foure cubits is just a mans height, Iunius: and therefore it is like, that although there were no steps made to the Altar, yet there might be some slope going up,Quaest. 113. that the Priest might ascend as it were by degrees: for how else could they afterward have ministred upon Salomons Altar, which was ten cubits high? 2 Chron. 4.1. Iun. in cap. 20.26. 3. It is called foure square, not in respect of the whole Altar, for it was not so high as it was broad and long: but it is so called in regard of the length and breadth, as is shewed above, which was foure-square, every way five cubits. 4. There were two Altars, this of the burnt offerings, of brasse, and the golden Altar of incense, chap. 30.1. Tostat.

QUEST. II. How fire was made upon the Altar, framed of wood.

OF Shittim wood. Here Augustine moveth a doubt, how this Altar could be made of wood,Quaest. 113. in Exod. seeing that the sacrifices were burnt upon it, and the fire never went out. 1. Some answer, that praservatum fuit eo miraculo quo & locus sacrificiorum à muscis; that both the wood and brasse that covered it were preserved, that they consumed not with the fire, as the place of the sacrifices was preserved from flies, Lippoman. So also Oleaster. But we need not run unto miracles, where other probable reasons may be yeelded. 2. Beda answereth out of Hierome, that Altaris ligna, quae de lignis paradisi sunt, non cremantur igne vicino; That the wood of the Altar, which are of the wood of Paradise, were not burned by the fire, which was neere it, &c. And Beda himselfe telleth of a certaine kinde of wood, which quanto plus arserit, tanto mundius inveniatur, &c. the which the more it burneth, the more pure it is. But, as Hugo de S. Victor reasoneth, if the Altar were made of a wood that could not be consumed with fire, Quid opus fuerit areis laminis, &c. What needed it to be covered with brasen plates? And yet it must be confessed, that seeing the fire never went out upon the Altar, and so the brasse without being continually hot, must needs also heat the wood within, that there was some extraordinary thing in it, as the fire of the Altar burned still, neither was quenched with any raine, is Tostatus observeth, qu. 9. 3. Lyranus thinketh, that as the wood of Shittim, were imputribilia, sic & incremabilia, was not apt to corrupt, so not easie to be burned and consumed. But it is against the nature of wood not to yeeld unto the fire. 4. Tostatus with others thinke, that the Altar being hollow was filled up in the middest with earth, and upon the earth was the fire made, which came not neere the sides, the Altar being five cubits broad, and as many long, qu. 4. But if the Altar had beene so stopt with earth, there should have beene no place for the grate, which was put within. 5. Therefore Iosephus opinion is better: Cratem pro faculo suppositam habens; That it had a grate put above in stead of an earth: in illo cribro composita ligna ardebant;Lib. 3. Antiquit. cap. 7. the wood was laid in order upon that grate, and so burned, which grate was a…l of brasse. Adde hereunto, that the Altar was covered with thicke plates of the brasse, to defend the heat: And the widenesse and length of it was such, as that the fire needed not come neere the sides. 6. Tostatus thinketh, that it was not totum coapertum aere, all the altar was not covered with brasse, but only midway, so farre as the grate went. But Montanus saith better, Totum erat laminis aereis obductum; That it was all covered with plates of brasse, both within and without: and this is more agreeable to the text, that saith, Thou shalt cover it with brasse: which being set downe without any limitation sheweth that all the Altar was so covered.

QUEST. III. Whether the Altar were made of boords.

ANd whereas it is appointed to be made of Shittim wood: 1. Cajetane thinketh that it was not made of boords of Shittim wood: nay he saith, Nullae concurrebant tabula; There went no tables to the making of the Altar. And whereas it is said, vers 8. Thou shalt make it hollow of boords; Cajetane interpreteth it, vacuum tabularum, void of boords, quite contrary: and Oleaster misliketh not that sense. 2. But the better reading is, cavum tabularum; hollow with boords: or, hollow of boords; as reade Chald. Iun. Vatab. Pagnin. and the Septuag. foreign, a boorded hollow shalt thou make it: it was therefore, canuminstar arcae, hollow like a chest without bottome or cover, Osiander: and because the Altar was most holy, and sanctified whatsoever was offered upon it; as our blessed Saviour saith, Yee fooles and blind, p. 510Matth. 23.19.Matt 23:19whether is greater, the offering, or the Altar which sanctifieth the offering? it is like it was made close, tha… it might be more secret, and so the more reverenced.

QUEST. IV. How this place agreeth with that, Exod.20.25. where the Altar is prescribed to be made of earth, or unwrought stone.

Vers. 1. OF Shittim wood. This should seeme to be contrary to that Law, Exod. 24.25. where the Altar is commanded to be made of earth, or unhewen stone; how then could it be made of wood? 1. Some answer, that God which made that Law, might also abrogate it, Tostat. qu. 4. But it is not like that God would give unto Moses contrary Lawes almost at the same time. 2. Tostatus hath another answer, that the end and scope of that Law is here kept: for they were commanded to make an Altar of earth, or of rough stone, ne fierent in altari aliquae imagines, that there should be no images made in the Altar, lest it might have beene an occasion of idolatry: the intent of the same Law is here kept, because this Altar was made plaine without any figure or portraiture. But where a Law is made, not onelyonly the scope and intent of the Law, but the letter is to be kept: and beside, the reason there given of the Law why they should use unwrought stones is this: If thou lift up thy toole upon them, thou hast polluted them, vers. 25. The same reason as well restraineth the lifting up of the toole upon wood, as well as stone. 3. Cajetane answereth, that in the other Law, altaris nomine intelligitur corpus altaris, by the name of the Altar is understood the body of the Altar, upon the which the fire was made. But here by the Altar is understood, id quod ambit altare, that which compasseth the Altar, &c. and was but as the walles and sides of it: and within it was filled up with earth, whereupon the fire was laid, Tostat. But here the whole Altar is described, with the hearth and all, which was the grate, as afterward shall be shewed, and beside it was hollow, therefore not filled up. 4. Therefore Iunius his solution is best, and Gallasius hath the same: Illatumultuaria esse voluit, quia temporaria, &c. He speaketh there of Altars to be made upon the sudden, upon some extraordinary occasion, which were but for a time, and so were to be dissolved againe; such as Samuel and Elias made: but this Altar was to remaine and continue.

QUEST. V. What the hornes of the Altar were, and to what use.

Vers. 2. THou shalt make unto it hornes, &c. 1. Lippoman thinketh, that these were not made indeed after the similitude of the hornes of bullocks, or goats, but they were certaine shining ornaments, that came out in the foure corners, as Moses had not hornes, (where the same word is used) but his face shined: so he thinketh, that these commings out in the corners of the Altar were only for ornament. But it shall appeare afterward, that there was a necessary use of them: neither is there any necessity here to depart from the literall sense of the word. 2. Some thinke that these foure hornes were certaine little pillars that went up streight in the corners, they were not crooked like hornes, R. Salomon, Osiander. But why then should they be called hornes, if they had not any such likenesse or resemblance? 3. Arias Montanus in his description, maketh them to be plaine corners comming out straight without any turning upward or downeward. But the contrary appeareth, Ezech. 43.16. where it is said, the homes shall goe upward. 4. Therefore according to the signification of the word, erant figurae forte corun, they had the proportion (it is like) of an horne, Cajetane: which were not only for ornament, but for divers uses: 1. Unto these hornes they used to binde their sacrifices, Psalm. 118.27. 2. The hornes of the Altar were a sanctuary to them which laid hold of them, as is evident in Ioabs practice, 1 King. 2. P…larg. Ma… bach. 3. Oleaster also thinketh, that they served to hold up the grate, which hung within the Altar, upon the foure hornes by rings and chaines. 4. They also signified, that God was the strength of Israel, as David calleth him the horne of his salvation, 1 Sam. 22.3. Gallas. 5. And upon these foure hornes or corners did they use to sprinkle the bloud of the sacrifices, whereby was shadowed forth the bloud of Christ, that should by faith be sprinkled into the foure corners of the world, Simler. 6. Tostatus imagineth another use of these hornes, to hang the brasen instruments and vessels upon, which were of foure sorts: as it followeth in the next verse, quast. 4. But he is deceived in following the vulgar Latine: there were five severall kindes of instruments, and not foure only.

QUEST. VI. Of the vessels and instruments belonging to the Altar.

Vers. 3. THou shalt make his ashpans, &c. 1. The first word (sir) signifieth ollam, or lebetem, a great pot or caldron, a great vessell made to receive such things as were put into it, whether they were drie or liquid. They had pots and caldrons beside, to seeth the flesh of the sacrifices in; but these were not to that end, they served only to receive the ashes, as it is expressed in the text. Tostatus thinketh, that the vessels wherein the flesh of the peace offerings was sod, were not consecrated vessels, but such as they provided, which brought the sacrifice, to whom it belonged to seeth the flesh, and then to give the Priest his due, as may be gathered, 1 Sam. 2.13, 14. where the Priests boy came to him that boiled the flesh, and thrust in his fleshhooke, and tooke up that which came next to hand. And beside, Levit. 2.28. it is thus prescribed, that the earthen pot wherein the flesh of the sinne offering was sodden, should be broken; if it were a brasen pot, it should be scoured: but if they had beene consecrate vessels, they were holy already, they needed not to be so purged. But herein Tostatus is deceived, he maketh all the offerings alike, whereas that Law in Leviticus is concerning the sinne offering, which was so holy, that even the Priest was to wash his ministring garments, if any of the sinne offering dropped upon it, even in the holy place: therefore the vessels, though otherwise consecrate, after they had touched the sinne offering, were to be cleansed, as well as the Priests consecrate garments: therefore it is like, that there were other peculiar vessels appointed for the seething and dressing of the flesh of the sacrifices, in the court of the Tabernacle, though these here expressed, served only for the Altar.

2. The next instrument is jaghim, which some interpret, scopas; beasomes, as Vatab. Pag…in. Genevens. p. 511But seeing all these were made of brasse, it is not like they were beasomes: some take them for firetongs, Lat. Tostat. But they were an instrument, quo cineres removebantur, wherewith the ashes were removed, Oleaster. They were then (palae) the fire-shovels, which tooke the ashes from the Altar, Iun. Montan. Osiander. They are called jaghim, of jaghah, to remove or take away, as Isai. 28.17. The haile shall sweepe away, or take away the vaine confidence.

3. The third sort is misreketh, which commeth of zarak, to sprinkle: they were not to sprinkle with, as Montanus translateth them, aspersoria, the sprinkles, being made of brasse, neither to carry the ashes, Osiander. For to that end were the two former instruments: but they were pelves sparsoria, the sprinkling basons, which held the bloud, Vatab. Pelves ad fundendum sanguinem, basons to powre out the bloud, Hugo de S. Victor. So Iunius reades, crateras, bowles, goblets. This third kinde is omitted by the Latine Translator.

4. The fourth kinde is mazleg, which some take to be a fire-forke, which served lignis componendis, to couch the wood upon the fire, Osiander. The most take it for a fleshhooke, foreign, Sept. fuscinula, Iun, an hooke which served to pull the flesh out of the pot, as 1 Sam. 2.12. Tostat. Oleaster. It is like they had fleshhookes to that purpose; but this being appointed for the Altar, served to this end, Quibus carbones & partes victimarum componebantur; wherewith the coales and parts of the sacrifices were laid in order, Pelarg.

5. The last word is machta, which some translate forcipes, tongs, Iun. Montanus. But there is another word used for tongs, Isa. 6.6. melekachaim, of lakach, to take: some take them for censers, Chal. Genev. as the word is sometime used, Numb. 16.12. But the censers were no instruments belonging to the brasen Altar: they were therefore certaine fire-pans, which they kept the fire in, of chatah, to take or receive, as Isai. 30.14. There is not a sheard found, to take fire from the hearth: there the same word is used. The use of these fire-pans was ad portandas prunas, to carry the coales, Hugo de S. Victor. To transport them to the Altar of incense, Cajetan. Ad fovendum ignem, and to keepe sire in, when they covered the Altar, Osiander, Marbach.

QUEST. VII. Whether all the instruments were of brasse.

Vers. 3. THou shalt make all the instruments thereof of brasse. 1. Cajetane thinketh, that all the instruments fit for the service of the Altar, are not here named: and therefore this generall clause is added. But it is evident, chap. 38.3. that those five sorts were all the instruments that belonged to the Altar. It will be objected that the tongs, which the Angell tooke a coale with from the Altar, are not here mentioned. It may be answered, that although they be not here expressed in that very word, yet the fire forkes here mentioned, which some call sorcipes, firetongs, were to that use, and under that name they may be comprehended, or under the last, as Iun.

2. Iosephus thinketh, that all these instruments were of gold. But therein he evidently doth contradict the text, which saith, Thou shalt make all the instruments of brasse.

3. It is evident then, that nihil ex ferro admittitur, nothing is made of iron, Cajetan. It will be demanded then, wherefore, as well the iron, as brasse, which they tooke in the spoile of Jericho, Iosh. 6.19. was consecrate to the Lord, and was to come into the Lords treasury. Tostatus answereth, that the iron might serve to divers purposes, though it were not used to make any of the vessels or instruments of the Tabernacle: as to make hammers of, for the Levites to take downe, and set up the Tabernacle; as also hatchets to cleave the wood, and knives to slay and dresse the sacrifices, qu. 5.

QUEST. VIII. Whether the grate made to the Altar were set within or without.

Vers. 4. THou shalt make unto it a grate like networke. 1. Some thinke that this grate was put on the outside of the Arke, and compassed it round about, a cubit and halfe from the bottome: and it was rather ad pulchritudinem, quam necessitatem, for beauty and comelinesse of the worke, than for any necessity. And within they say the Altar was filled up with earth, whereon the sacrifices were burnt, Tostat. Lyran. following R. Salomon: So also Osiander, Pelarg. Marbach. And Cajetane defineth how large this grate was, 20. cubits square to compasse the Altar round about, and a cubit and halfe high from the ground. And that it was made like unto a sieve with networke, with small holes; that both the fire might be seene thorow it, and yet it might keepe the winde from the flame.

Contra. 1. The text sheweth, that this grate should be in the middest of the Altar; but if it compassed it round a cubit and halfe high, it was not all in the middest, it was as well in the bottome, as in the middest. 2. If this grate were without, it should seeme to bee of no great use, and as it were a superfluous part: for it was unfit being full of holes, to keepe off the winde; and the Altar was compassed with boords round, that it needed no such defence. 3. And if this grate were not placed within, the chiefe and principall part of the Altar should be omitted, where the fire should be made, and the sacrifices burnt. 4. Whereas they say it was filled up with earth in the middest; Ribera sheweth it was rather raised with stones, which he would prove by that place, 1 Macchab. 4.44. where it is said,Lib. 2. de Temp…. cap. 20. They destroyed the Altar of burnt offering which was defiled, and laid up the stones upon the mountaine, &c. till there should come a Prophet, that should shew what should become of them. But it seemeth that Altar was made all of stone, and not filled only with stones; for to what end should they be reserved, if they had beene rough and unwrought stones? and the rest of the Altar had beene as well defiled, as the stones, if it had not beene all made of stone.

2. Some Hebrewes are of opinion, that the Altar was ten cubits high, and this grate served as a step for the Priests to stand upon, and minister upon the Altar, which was three cubits above the grate, p. 512which, they say, covered seven cubits below: so that where the Altar is said here to be three cubits high, they say that part of the Altar is only meant, that was above the grate.

Contra. 1. But it had not beene possible to have carried an Altar of that heighth upon barres, which were made to beare it, vers. 7. and seeing the grate came up to the middest of the Altar, if it were ten cubits high, then there must be five cubits still remaining above the grate, which had beene too high for any man to reach unto. This grate was not then made for any such use, to stand upon.

3. Some thinke that this grate was put within the Altar, and that it had an hearth beneath about the middest of the Altar, with a doore in the side to put in the coales, and take out the ashes: and the grate was in the top almost equall with the brim of the Altar, whereon they laid the sacrifice, which was consumed by the flames which ascended thorow the grate. So Beda, whom Ribera followeth, and Oleaster.

Contra. 1. This opinion seemeth to be grounded upon the errour of the Latine Translator, who interpreteth the word carcob, which signifieth the circuit or compasse, arula the hearth, thus reading, chap. 38.4. he made a brasen gate of networke, and under it in the middest of the Altar, an hearth: whereas the true reading is this, under the compasse of it, beneath in the middest of it. 2. The grate was in the middest of the Altar, therefore not in summitate, in the top, as Ribera. 3. If any such doore had beene made in the side, it is like it should not have beene omitted in the description of the Altar, it being so necessary a part. 4. And this opinion is contrary to the text, Levit. 1.8. where it is shewed, that the sacrifice should be laid upon the wood: they were not then put asunder. Tostatus urgeth this place, which Ribera only answereth, denying that it concludeth any such thing, standing upon the Latine text, which only hath desuper ordinantes, laying in order above, which he understandeth of the grate: whereas the words according to the originall are, they shall lay the parts in order upon the wood.

Lib. 3. de Antiquit. cap. 5.4. I preferre then the opinion of Iosephus: Cratem pro facula superpositam habens; That the Altar had this grate in stead of an hearth, and that the ashes and imbers fell thorow it to the ground. So also Iun. Montanus: and the ashes so falling downe to the ground might be conveniently taken thence by the Levites, Lippoman. This best agreeth to the description: for thus wee shall have an hearth for the Altar, which otherwise should be omitted: the Altar shall be left hollow, vers. 8. and the grate is placed by this meanes just in the middest, being put within the Altar, and so resting in the middle. It was made like unto net-worke with small holes, not very wide, for then not only the ashes but the fire, and some parts of the flesh might have fallen thorow, Iun. Cajetane also giveth this note, that it is resembled both to a sieve or grate, and to a net: ut aliquid cribri, & aliquid retis intelligeremus; that we should understand it had part of a sieve, part of a net: it was in fashion like a net, but the holes were small, as in a sieve.

QUEST. IX. Of the rings of the Altar, whether they were put to the grate or to the Altar.

Vers. 4. ALso upon, or at the grate shalt thou make foure brasen rings, &c. 1. The Latine Interpreter, and they which follow him, are driven here to a great streit: for in this place he readeth; Quos pones subter arulam altaris; Which rings thou shalt put under the hearth of the Altar. Here he maketh the rings under the hearth, which was under the grate: but chap. 38.5. he readeth, Fusis quatuor annulis per to…idem reticuli extremitates; He cast foure rings by the foure ends of the net or grate. Then were the rings both above the hearth,Quaest. 7. for so the grate was, and under it. Tostatus is driven to this shift to say, that they were secundùm unum modum subter, in one respect under it, in another above it: in respect of the heighth of the Altar the rings were under it; but considering the rings were without, and the grate with the hearth within, they might be said to be above. Contra. 1. But so the rings are well said to be without, not above, seeing they were further from the brim of the Altar by this description, than the grate. 2. This inconvenience is better avoided, in having recourse to the originall, where the word is carcob, which signifieth the circuit or compasse, and is referred to the Altar, not an hearth with relation to the grate, as is before shewed.

2. Oleaster thinketh that these rings were made in the ends of the grate, and that it did hang upon the hornes of the Altar by these rings. So also Ribera, who thinketh, that beside these foure rings belonging to the grate, there were foure more in the Altar to beare it by. Contra. The contrary appeareth, chap. 38.5. He cast foure rings of brasse for the foure ends of the grate to put barres in, &c. There were but foure rings made in all: the same rings which were made for the grate, served also to carry the Altar.

3. Montanus thinketh, so also Genevens. in their description, and Ribera, that the grate had foure feet, whereupon it stood within the Altar, and was lift up by the rings, to be taken in and out, as occasion served. But seeing the rings of the grate are expressed, why should the feet be omitted? It is not safe without good warrant, to supply that which is not in the text expressed.

4. Some thinke that the grate was fastened with nailes unto the Altar, as Oleaster reporteth their opinion: but it seemeth by the text the grate setled in his place, by the very putting of it into the Arke, without any other fastening, vers. 5.

5. Others, that place this grate without below in the compasse of the Altar, thinke that the rings were set into the Altar, at the foure corners of the grate. But this opinion is at large confuted before, quest. 8.

6. This then remaineth, that these rings were not set to the grate, but they were put into the Altar, in that place where the Arke rested within; so that the preposition ghal is not to be translated here, upon, but rather secundùm reticulum, after, or according to the grate, Iun. or ad rete facies, thou shalt make them at the grate, Vatabl. So is the preposition ghal taken, vers. 21. the vaile, which was not upon, but towards, or neere the testimony. The rings then were fastened without, for the barres to goe thorow to beare the Arke, and within the ends or hookes of those rings were a rest for the grate, Iunius. Rete intus erat, &c. p. 513sustentatum uncinis & anulis; The grate was within the Arke, &c. being held up with the hookes and rings in the corners of the Arke, Lippom. Thus this grate was as the hearth for the fire and wood to bee couched upon, being therefore made all of brasse, not of wood covered with brasse, as the rest of the Altar: and it being in the middest of the Altar a cubit and halfe deep from the top, the fire might play and burne cleere, being fenced in by the sides of the Altar from winde and weather.

QUEST. X. Of the mysticall interpretation of the Altar.

THis Altar is thus mystically applied: 1. Gregorie by the Altar understandeth the penitent heart: Vbi ex moerore compunctionis ignis ardet, & caro consumitur; Where by the griefe of heart the fire of compunction is kindled, and the flesh is consumed, &c. and by the two Altars, the one of incense, the other of burnt offerings, he saith, are set forth two kindes of compunction; the one proceeding of love, the other of feare. 2. Beda by the Altar likewise would have signified, the hearts of the faithfull; by the five cubits in length and breadth, the mortifying of the five senses; by the foure hornes in the corners, the foure morall vertues; the divers vessels and instruments, signifie the divers actions of the faithfull, whereby they serve their Creator: by the grate is set forth the place, which the elect doe prepare for God in their hearts: by the foure rings, the foure Gospels; and by the barres, the Preachers which propagate the truth. To the same purpose Ribera following Beda. But these mysticall applications are somewhat curious. 3. This Altar rather signifieth Christ himselfe, who was sacrificed for us upon the Altar of the crosse: of him the Apostle speaketh, Heb. 13.10. Wee have an Altar, whereof they have no authority to eat, which serve in the Tabernacle. 2. By the hornes is noted the power of our Saviour, who both is the horne of our salvation, and with these hornes will push at the enemies of his Church. 3. By the hollownesse and emptinesse of the Altar is signified the humility of our blessed Saviour, qui se exinanivit, who abased or emptied himselfe, taking upon him the forme of a servant. 4. By the barres and other vessels, are described the Ministers of the Church, which carry the truth by preaching from place to place, purge the Church, and nourish the heate or fire of charity, Pelarg. Marbach. Borrh. Osiander.

QUEST. XI. Whether one court were made, or two, or more.

Vers. 9. THou shalt make the court of the Tabernacle. Here is but one court described; and yet David in the Psalmes maketh mention of courts in the plurall, as Psal. 84.2. My soule longeth, &c. for the courts of the Lord: and Psal. 92.19. and in other places. 1. Calvine thinketh, writing upon this place of Exodus, that there were two courts, unum sacerdotale, alterum commune totius populi; one of the Priests, the other common for all the people. But howsoever the courts might be increased afterward, it appeareth here by Moses description, that there was but one, in the middest whereof was the Tabernacle. 2. Some thinke, duo quadrata hoc spatium continet, that this large court was divided into two squares; one where the Tabernacle was, the other where the Altar of burnt offering stood, and each of them was fifty cubits square, Simler. But howsoever the Tabernacle was situate, there was no division of the court: for then it should have beene separated with pillars and curtaines, as the rest of the sides; but there is no mention made of any such. 3. I rather thinke therefore with Iunius: Hoc institutum fuisse temporarium, dum ambulatoria fuit Israeliturum respublica, &c. That this was but appointed for a time,Iun. in Analys. while the Israelites had as it were a walking and removing common-wealth: but afterward the courts were inlarged and distinguished, as there was one of the Levites apart, another of the men apart, and of the women apart; for the better expedition both of the Ministers, and of those which came to worship. Neither herein did they depart from the first institution, of retaining the substance; they did alter some fashion and circumstances of the place, as might seeme most fit for the furthering of the service of the Tabernacle.

QUEST. XII. Why the court was made, and of what largenesse.

NOw this court was thus appointed to be made: 1. Because it was fit and requisite, both in respect of the brasen Altar, which could not stand within the Tabernacle, because the fire and smoke would have annoyed it, and spoiled the hangings: and the Altar being consecrated to holy uses, was not to stand in any prophane and common place: as also the majesty of the Tabernacle, and the sanctity and reverence of the place so required, that it should be fenced about, and none be suffered to come neere it, Tostat. qu. 7. 2. And it was fit to be made of a large capacitie, one hundred cubits long, and fifty broad; both for the stretching out of the cords, which being fastened unto brasen pins in the ground, did beare up the Tabernacle: as also for the divers services of the Levites, which were performed in the outward court; and because of the number of the officers, who were admitted to come in, there to eat and drinke of their peace offerings before the Lord, Deut. 12. and 16. Tostat. qu▪ 8.

QUEST XIII. How the Tabernacle was situate in the middest of the court.

HOw the Tabernacle was situated in this court, it is also questioned: 1. Tostatus reporteth the opinion of some, that thinke the Tabernacle was set wholly without the court; and that this court was a square place compassed in with pillars and curtaines by it selfe, yet not farre from the Tabernacle. Contra. 1. Then this court should have beene superfluous, if the Tabernacle had not beene within it, not consequently the Altar, which was at the doore of the Tabernacle, chap. 29.42. for to what use should it have served, if there had beene no holy ministration there? 2. It is contrary also to the text, chap. 40.33. where it is said, he reared up the court round about the Tabernacle: then it must needs follow, that the Tabernacle was within it.

2. Cajetane and Lippoman thinke that the Tabernacle was equally distant both from the sides, that is, twenty cubits from the North side, and as many from the South, the Tabernacle being ten cubits broad, and so wee have the breadth of fifty cubits: and likewise he thinketh, that the Tabernacle p. 514containing in length thirty cubits, the rest of the length, which is seventy cubits, was equally divided: that the Tabernacle was pitched in the length 35. cubits from the East, and 35. cubits from the West. But this is not like, as Tostatus well noteth, that there was no more space left before the Tabernacle, than behinde, seeing all the services of the Levites, and the offerings of the people were before the Tabernacle; and that part behinde seemed to be a void place. Iosephus indeed saith, Tabernaculum statuit in ejus medio;Lib. 3. de Antiquit. cap. 5. He set the Tabernacle in the middest, &c. But we need not understand precisely in the very middest: it was set within, and the court did compasse it round about.

3. Montanus in his description of the Tabernacle, though he set not downe a certaine proportion of distance betweene the ends of the Tabernacle, and the ends of the court, East and West, yet seemeth to joyne the Tabernacle, by the sight of his plat, as it were ten cubits from the West-end: and he alloweth a greater space in length, from the East-gate of the court unto the East-end of the Tabernacle, than from thence to the West-end of the court. But then the standing of the Tabernacle should not observe an uniforme proportion, it being further from the sides, namely, twenty cubits, than from the West-end.

4. Thererore I preferre their conjecture, which thinke that the length of the Tabernacle, with the space betweene the most holy place, and the West-end of the court, contained fifty cubits, halfe the length of the court: that is, the length of the Tabernacle thirty cubits, and twenty cubits the space betweene the West-end of the Tabernacle and the court: and the other fifty cubits remaining in the length, were extended from the doore of the Tabernacle to the doore or entrance of the courte, Borrhaius, Pelarg…: for thus the Tabernacle of every side, saving before, shall observe a due proportion of distance, being twenty cubits on the three sides, removed from the walles of the outward court.

QUEST. XIV. Of the hangings which compassed the court, the fashion and bignesse of them.

Vers. 9. THe court shall have curtaines of fine twined linen, of an hundred cubits long for one side. 1. These curtaines or hangings were not so costly as the other which covered the Tabernacle; for these only were made of fine linen, not of blew silke, purple, and skarlet, as the other: neither were they wrought with Cherubims as the other: the reason whereof may be this, lest the sight of images and pictures might have beene an occasion of idolatrie unto the people, Tostatus quaest. 8. 2. R. Salomon thinketh, that they were made with eyes and holes like net-worke, that the people might see thorow. So also Lyran. Iun. Oleaster. For the word is kelagh, which signifieth a sling or casting net: some thinke it was wrought with the pictures of a sling; but that is not like; the curtaines rather were full of networke, for the reason before alleaged. 3. For the length of these curtaines, they were neither all one curtaine, as Calvin thinketh, on one side, an hundred cubits long, for they had beene too cumbersome to carry: nor yet were they so narrow, as a cubit, as Simlerus would gather, vers. 15. There shall be on the other side fifteene hangings, for cubits must be supplied, as in the former verse, There shall be hangings of fifteene cubits. But Lyranus conjecture is more probable, that they were five cubits broad, from pillar to pillar, which stood five cubits asunder, and so were joyned and coupled together. 4. These hangings were an hundred cubits long on one side, and an hundred on the other, and 50. on each end, so that they made in all 300. cubits.

QUEST. XV. Of the situation and placing of these pillars.

Vers. 10. IT shall have twenty pillars, with their twenty sockets of brasse, &c. 1. These pillars being twenty on each side, and ten in each end, doe make in all sixty pillars: whereof two must be imagined to stand in each corner, for otherwise there would fall out 22. on a side, or twelve at an end, if they stood in like distance one from another, or if ten bee counted at the ends with the corner pillars, there will be beside them but eight at an end, and so there should want foure pillars of the number: therefore Cajetanes conjecture is more probable, that there were two pillars in each corner, to make up the full summe of sixty pillars, than Montanus description, wherein the corner pillars are counted both of the number of the ten in the ends, and of the twenty pillars in the sides. And further, these pillars were set on the inside of the hangings, as Gregorie saith, Iutus columnae immobiles stant, foris paxilli funes continent; The pillars stood immoveable within, and the pins held the ropes without, super Ezech. hom. 5. Iosephus also saith, it was so hanged about, Vt nihil à pariete differre videretur; that it seemed little to differ from a wall, Lib. 3. de Antiquit. cap. 5.

2. Concerning the heigth of these pillars, both Montanus is deceived, who thinketh they were nine or ten cubits high:Of the height. and Procopius who followeth the Septuagint, who reade in the 15. verse, Quindecius c… bitorum velorum altitudo; The heighth of the curtaines of 15. cubits: which Augustine would thus helpe,Quaest. ultim. in Exod. Qua jacentium latitudo, erectorum altitudo est; That which is the breadth of the curtaines lying, i… the height standing, &c. as though they should call that the heighth which is the breadth: but there is no such word in the originall, that signifieth heighth. They were then but five cubits high, as Iosephus saith, and it is evident in the text, v. 18. The heighth shall be five cubits, which was but halfe the heighth of the Tabernacle, so that it might well be seene and discerned; and yet it was higher, than that one might looke over, Tostat. quaest. 8.

Of the distance.3. The distance also of these pillars was five cubits off each from the other, as may be thus gathered: there were twenty pillars on a side, which was an hundred cubits long; and ten pillars were in the ends, of fifty cubits broad: so there were ten pillars in fifty cubits, and twenty in the length of an hundred cubits,Whether the pillars were of brasse. and sixty pillars in the compasse of three hundred cubits.

4. For the matter, whereof these pillars were made, there is also some question. Lyranus thinketh they p. 515were all of brasse: So before him Iosephus, whom Ribera followeth: Simler…s is of the same opinion.Ribera lib. 1. de Temp▪ cap. 34. Lyranus would prove it by the Latine text, chap. 38.10. Columnae area viginii; The brasen pillars twenty: whereas the true reading is, their pillars were twenty, and their brasen sockets twenty. Montanus therefore thinketh more probably, that these pillars were of the same wood, which the former were of: the foure pillars in the entrance of the most holy place, and the five pillars in the doore of the Tabernacle, chap. 26. vers. 32.37.

5. Iosephus also thinketh, that the heads of the pillars were of silver,What the heads of the pillars were made of. so also Simlerus. Tostatus thinketh they were not the heads of the pillars, but of certaine rods, two of each side, which stood up above the pillars: but no such rods are mentioned in the text: neither doth the word vavim signifie the heads of the pillars, but rather the hookes, as is shewed before, chap. 26 quast. 24. they were, clavi capitibus curvatis instar litera foreign. va…. certaine nailes with crooked heads like the letter vau, Iun. The heads of the pillars are not then spoken of, but their hookes and fillets, which were of silver, and their sockets of brasse. It is like also, that the heads of the pillars were overlaid with silver, as may be supplied out of chap. 38.28. He overlaid their chapters, and made fillets about them: so also thinketh Montanus.

6. These pillars also had certaine fillets or circles of silver, which compassed them round:What the fillets were which compassed the pillars. wh…ch Lyranus thinketh were only upon the heads of the pillars: but they were overlayed with silver, as is before shewed, and therefore they needed no such fillets. Tostatus thinketh they were all over the pillars, which may seeme to be more probable, because as the other pillars were overlayed with gold, chap. 26.32.37. so it is like, these were done about with silver: and because it is said, chap. 38.28. that the fillets were made about the pillars. And this also may further appeare, by the use of these fillets, which was, as Iunius thinketh, to binde the curtaines and fasten them to the pillars. Concerning the fashion of these fillets, Tostatus following the Latine Translator, thinketh they were caelaturae, certaine knots and flowers▪ graven or carved about the pillars. But the word casuk, signifieth a circle. Oleaster imagineth them to have beene like unto hoopes about a barrell: Cajetane thinketh they compass…d the pillars from top to the bottome going still about, like unto a wilde worme: which kinde of wreathing of the fillets was more comely to see unto.

7. Another thing to be considered in these pillars, is, their sockets, or foot-stalles,Of the sockets of the pillars, whether they were fastened unto the ground. which Lyranus following Iosephus, thinketh to have beene made sharpe, and so driven into the ground, as the other foot-stalles, set under the boords. Tostatus maketh a difference betweene these sockets, and the other in the Tabernacle, he taketh that these were plaine, and lay flat under the pillars, as now pillars are made to stand upon their square-bases, or bot-bomes. But of the two, it is more like that these sockets were set into the ground, than the other, because these were of brasse, the other of silver, which were more precious, than to be still in the ground; for then a courser mettall would have served as well as silver. But yet because no mention is made of the tenons to goe into those sockets, as before in the description of the boords; it seemeth that the pillars were wrought into these bases, not to be severed from them, as the boords were from their sockets.

8. There remaineth only one doubt, how these pillars were fastened. Iosephus, as he is before alleaged, thinketh that the sockets of the pillars were made piked and sharpe below, like unto a speare-head, which were driven into the ground. So also Lyranus, Ribera. But Tostatus thinketh otherwise. And Iosephus addeth, that the upper end of the postes or pillars, were fastened by rings, with cords and brasen pins, or stakes of a cubit long into the ground, to keepe them steady against the winde and weather. And this may be gathered out of the 19. verse, where it is said that all the pins of the court were brasse, which were driven into the ground. Cajetane further thinketh, that there were catenae aduncae, ligantes columnas inter se, certaine chaines with crookes, that fastened the pillars one to another. And so it is more probable, that the postes were fastened by cords and pins, than driven into the ground, for the more speedy removing of the Tabernacle.

QUEST XVI. Of the gate of the Tabernacle.

Vers. 14. ALso hangings of fifteene cubits. Now followeth the description of the gate or entrance of the court, in these three verses following: 1. The East side of fifty cubits is thus divided: in the middest was the space of the entrance of twenty cubits long, consisting of foure postes and pillars, and of each side remained fifteene cubits, and three pillars, to make up the number of ten pillars, and fifty cubits at the end. 2. Augustine is here deceived, who thinketh that these 15. cubits were the sides of the court North and South, and the twenty cubits were the East end: so he saith,Quaest. ulti… ▪ in Exod. Erat hoc atrium latius quam longius, this court was broader than longer, for he maketh the forefront in the breadth twenty cubits, and the sides but fifteene cubits: and he saith further, Latera fuisse obliqua, that the sides went aslope. Oleaster also is deceived, who thinketh, that as twenty cubits and foure postes, are allowed for the East gate or entrance, so fifteene cubits and three postes are allotted of each side, for the North and South-gate, or entrance: whereas mention is made but of one gate of the court, vers. 16. and beside, all this from vers. 14. belongeth to the description of the East end; the other three sides, the South, North, and West, are made an end of before. 3. Now this gate was unlike the other, both for the breadth, it was twenty cubits broad, the gate of the Tabernacle was but ten; so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court. It was also unlike, for the hangings: for this was neither so plaine all of one colour, as the hangings of the court, it differed from them both in matter and forme; they were only made of fine twined linen, this of blew silke purple, skarlet beside, Cajetan. Neither yet was it so curious as the curtaines of the Tabernacle, which were wrought with Cherubims, so was not this, Tostat. qu. 27. It was set forth with divers kindes of pictures p. 516of flowers, trees, knots, exceptis animantium formis, the formes and shapes of living creatures only excepted,Lib 3. de antiq. cap. 5. Iosephus.

QUEST. XVII. Whether any of the lay people were admitted into the outward court.

THe outward court being thus described, somewhat must be added concerning the use thereof. 1. Some thinke that the Levites only were admitted to come into this court, as the Priests of the second sort only went into the holy place, and the high Priest only into the most holy place: thus thinketh Ribera, who would seeme to prove it by that place, Exod. 40.8. because Moses is bid to hang up the hanging or vaile at the court gate: which was made twenty cubits wide, that the people might see the whole Tabernacle, and not desire to come neere it. But this place proveth no such thing: it followeth not, because a vaile was hung before the gate, that therefore none of the people might come in: the doore or entrance was made so wide, that the people might not onelyonly see the Tabernacle, but it was so large, because many were to enter that way: and as Cajetane conjectureth, it being twenty cubits wide, it had quin que aditus in ingressu, five passages in the entrance, one betweene every two postes.

2. Lippoman seemeth to be of the same opinion, that none but of the tribe of Levi were suffered to enter: Qu… haberent tam Tabernaculum, quàm Sacerdotes cum Levitis in majori reverentia; That they might have the Tabernacle, and the Priests with the Levites in greater reverence. But herein consisted rather the reverence to be shewed toward the Levites and Priests, that they onelyonly were appointed to minister before the Lord, and to present the peoples offerings unto God: and the like reverent estimation also they had of the Tabernacle, that although they might see it, and come neere it, yet they might not enter into it.

3. I rather thinke then with Tostatus ▪ that the people which came to offer, were admitted into the court, which was made so large, Vt ipsi offerentes haberent locum, in quo starent tempore sacrificiorum; that the offerers might have a place to stand in, in the time of their sacrifice…, quaest. 8. And that the people might come into this outward court, it may thus further be proved. 1 Deut. 12.18. it is said, Thou shalt …at it before the Lord thy God in the place which the Lord thy God shall chuse, thou, thy sonnes, and thy daughters, &c. This eating and standing before the Lord, was coram Altari, before the Altar, as Tostatus well interpreteth. 2. The people are commanded to bring their offerings, and present them at the doore of the Tabernacle of the Congregation to the Priest, Levit. 17.5. but they could not come to the doore of the Tabernacle, but first they must enter into the court. 3. This also appeareth by the practice of the people afterward, 1 Sam. 1.9. Anna is said to have prayed before the Lord, and Eli was not farre off, sitting upon a stoole by one of the posts of the Temple, which is like to have beene one of the postes or pillars of the outward court. David also alludeth to this use and practice: saying, One day in thy courts is better than a thousand elsewhere, Psalm. 84.10. Neither was David only privileged to enter into Gods courts; but hee speaketh in generall of all the faithfull and true worshippers: Blessed is he whom th… chusest, and causest to come to thee, he shall dwell in thy courts: which as Lippoman himselfe expoundeth, is, Membrum erit Ecclesiae tuae, he shall be a member of thy Church. 4. Beda also having reference unto this entrance and ingresse of the people into the court; thus applieth it, Atrium Tabernaculi exterius, inciptentium rudime…ta demonstrat, &c. The outward court of the Tabernacle doth shew the condition of those which are beginners, and newly entred into Gods Church. Therefore Iunius judgement is here to be approved, who thinketh, that although afterward the courts were divided, of the Levites apart, and of the people apart, and of the women by themselves: yet in this Amb…latoria republica, unum fuit atrium commu…e, walking common-wealth (as it were) of the Israelites, there was one common court for all. So also Simlerus, Populus in hoc ingrediebatur; Into this outward court the people came, &c.

QUEST. XVIII. Whether all the instruments of the Tabernacle were of brasse.

Vers. 19. ALL the vessels of the Tabernacle, &c. and all the pins thereof shall bee of brasse. 1. Tostatus thinketh, that some vessels belonging to the service of the outward court, as for the ministry of the Altar, were of gold, as the bowles and goblets, which were set upon the table of shew-bread, which they used in the drinke-offerings. And hee further is of opinion, that some vessels of brasse served for the use of the inward Tabernacle, as the fire pans, which they carried fire in unto the Altar of incense. But it is not like, seeing such a curious distinction is made betweene the vessels of the Tabernacle, and the vessels of the outward court, that the one should be of gold, the other of brasse; and that the Ministers of both places were distinct, for the Levites came not into the Tabernacle, but ministred in the outward court. It is like also, that the vessels were appointed to their severall places and services; that neither the brasen vessels were carried into the Tabernacle, nor the gold vessels used abroad in the outward court.

2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up, or taking downe of the Tabernacle, as the hammers, mattockes, spades, were of brasse, Lyran. Iun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle? Iosh. 6.19. And they may as well say, that the hatchets, to hew wood, and cutting-knives, and cleavers, and such like, wherewith they did slay, flea, and divide the beasts for sacrifice were of brasse, which was no fit mettall for such uses.

3. Therefore seeing there were three kinde of instruments belonging to the service of the Tabernacle, some that directly concerned some act of religion, as the vessels belonging to the Altar; others which were necessary parts of the Tabernacle, though not imployed specially to any religious use, as the pins, and nailes: and some againe, that were no parts of the Tabernacle, but were used only to set up the Tabernacle, and take it downe, as hammers, spades, mattockes, and to prepare things necessary for the use of p. 517the Tabernacle, as hatchers, knives and such like; the two first kinds must be of brasse: it was not necessarie the third should; for they were not properly vessels or instruments belonging either to the constitution, or daily service of the Tabernacle. These then might be made of iron and steele, as fittest to make them of, Tostat. qu. 5.

4. By all the vessels of the Tabernacle Cajetane understandeth such vessels and instruments, which were not before expressed, and appointed to be made of gold, yet served for the Tabernacle: as he saith, the brasen nailes served to joyne together the double boords in the corners. But for that use there were rings appointed, chap. 26.24. which were of gold, vers. 29. neither is it like that any brasse was used within the Tabernacle, but either gold or silver. Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brasen Altar. But they were at large described before, vers. 3. Thou shalt make all the instruments thereof of brasse, so that this repetition needed not. Iunius seemeth by the Tabernacle to understand the outward court onelyonly. But the words following, as well the pins thereof, as the pins of the court, shew that the court is distinguished from the Tabernacle. Therefore I thinke rather, that this is but an explanation of the former part of the verse, All the instruments of the Tabernacle, namely the pins, not before spoken of, which were fastned in the ground, together with the pins of the court. So Pellican understandeth this verse, Etiam clavi & paxilli non negliguntur; The very nailes and pins are not neglected. And this may further appeare, chap. 38.20. where after the description of the outward court, which was made according to the direction given unto Moses in this place, it is added, as this verse is here: But all the pins of the Tabernacle, and of the court round about were of brasse; no other instruments are mentioned but the pins.

QUEST. XIX. Of the mysticall application of the court.

COncerning the mysticall application of this part of the Tabernacle, namely the outward court: 1. I will omit that curious allegorizing of Beds, who, by the fine linen hangings, the matter whereof groweth out of the earth, and by much knocking, beating, whiting, washing, is brought to that perfection, understandeth the mortifying and subduing of the flesh: by the pillars, the Doctors of the Church, who in respect of the sound of preaching are resembled to brasse, and for the puritie of doctrine to silver: by the 50. cubits in length, the great Jubile of eternitie: by the three posts in the sides, the three theologicall vertues, faith, hope, and charitie. And in this manner Beda goeth on in a large discourse allegorizing every part of the court. 2. Rupertus by this court understandeth the Prophets and Patriarks, who were as the brasen pins, without the which the court nor Tabernacle could stand: so without their faith the Church of God was not builded. The length of 100. cubits, longa…imem significat Patriarcharum spem, doth signifie the patient hope and expectation of the Patriarks. So also Gregor. 3. Procopius by the pillars would have signified the Apostles: and by the brasen sockets, the beautifull feet of those which preach the Gospell.

4. But thus better may this part of the Tabernacle bee applied: 1. The great capacitie of the court signifieth the amplitude and largenesse of the Church, In qua tam periti, quam imperiti habitantes, &c. Wherein both the skilfull and unskilfull dwelling are pronounced blessed: as Psal. 64.5. Blessed is he whom thou chusest, he shall dwell in thy courts, Borrh. It signifieth also the length of it from East to West, and widenesse from North to South, the dispersing and propagating of the Church into all the world, Marbach. 2. The vaile set up at the entrance, that all must not bee admitted into Gods presence, but such as are prepared with humilitie and repentance, Pelarg. 3. The sockets and pins wherewith the court was staied, doe shew, Ecclesiam ita esse firmatam, &c. the Church to be so confirmed and setled, that the gates of hell cannot prevaile against it, Osiander. 4. And the ornaments of the pillars, de donis Spiritus sancti nos commonefaci…t, doe put us in minde of the divers gifts of the Spirit, which the Lord hath bestowed upon his Church, to every one in measure, for the edifying thereof, Marbach.

QUEST. XX. What manner of oyle they are willed to bring.

Vers. 20 COmmand the children of Israel, that they bring unto thee pure oyle, olive beaten, &c. 1. This charge and commandement is so to bee understood, that it was not imposed as an absolute and strict precept under some penaltie, if they did it not; but they onelyonly hereby were advised, and admonished of the Lords will; and so charged to doe it, as yet notwithstanding they brought it with a willing heart, as they are required to doe, chap. 25.2. 2. They are willed to bring of the purest oyle, beaten, not pressed out. There were three kinds of oyle: first, that which flowed forth from the olive berries of it selfe, without any forcing and strayning, which was the best of all: the second sort was that, which was beaten out of the olives with some beating instrument: the third kinde was that, which was made by grinding and crushing them all to peeces. As there are three sorts of wine: one which commeth of the grape in the wine presse, without any pressing: the second is forced with treading: the third is drawne forth, by great weights and stones laid upon the grapes. The first of these, as well of the oyle as wine, is the best; the second next, the third is the worst. R. Salomon thinketh, that the first of these was for the lamps, the second for their drinke-offerings, the third for the use of the people. But the text is against this opinion, which appointeth it should be beaten oyle.

2. Tostatus thinketh that the meaning is, not that they should onelyonly bring oyle beaten out, which was of the second sort, but it should at the least be of that sort; they might bring of the first and best sort, if they would, qu…st. 19. But it is like that God would have them bring of the best, and fittest oyle, and did set them the very kinde.

3. Iunius thinketh, that although the first liquor of the olive be very commendable, yet Primam undam praeli superat ea qua i…diculis solùm extunditur, that which is beaten out with pestles, doth excell the first liquor of the presse.

p. 5184. But I rather incline to Pellicans opinion, who thinketh the purer and thinner oyle to have beene used for the holy anointing: and the second sort, as the fittest, though not the purest, because it was a more fat and thicker oyle, to be for the lamps. There was beside these religious uses, a prophane use of this oyle, as either for meat, Osiander: or medicine. This oyle is therefore prescribed to be beaten onelyonly: because tundendo sola caro frangitur, in beating the flesh onelyonly as it were of the olive is brused: but it being ground, the stones also are bruised together with the rest, and so the oyle hath an impure mixture of the dregs, Cajetan.

Vers. 20. That the lamps may alwayes burne. 1. Some upon these words have thought, that the light in the lamps never went out, but burnt continually both day and night: their reasons are these:

1. Cajetane would prove it by these words, That it may alwayes burne: Hinc apparet, quod indeficiens erat lumen candelabri, tam die, quam nocte; Hence it appeareth, that the light of the candlestick failed not, neither by day nor night.

Tostatus answereth, that here the word jugiter, alwayes, non significat temporis continuitatem, doth not signifie a continuance of time, but a perpetuall ordinance, though interrupted. So also Piscator expoundeth, continually, that is, statis temporibus, at set times continually; as the daily sacrifice was called, Iuge sacrificium, a continuall sacrifice, and yet it was offered but twice every day, at morning and even.

2. Simlerus thinketh that the lamps gave light by day, because, quia Sanctum fenestris caret, the holy place wanted windowes, and therefore for a supplie of them, the lamps did burne upon the candlesticke. So also Pelarg.

QUEST. XXI. Whether the lamps burned in the Tabernacle both day and night.

BUt Pellican answereth, Solis clarissimum jubar, &c. that the most cleare Sunne beames, which shined by day, needed not have any helpe of candle light: for seeing all the East end was open, onelyonly a vaile drawen before it, there might come in light enough, the Tabernacle opening toward the most lightsome part of the heavens, the rising of the Sunne, to illuminate every part of the Tabernacle.

Lib. 2. de Temp. cap. 12.3 Ribera would prove as much by that place, Levit. 24.3. Aaron shall dresse them both evening and morning before the Lord alwayes. They were dressed to that end evening and morning, ut semper ar derout, that they might alwaies burne.

But as Cajetane noteth, concerning the sense of that place; though he concurre in the same opinion, Non tempus lucendi, sed disponendi lucernas decernitur; Not the time of giving light, but of disposing the lights is there decreed: So also Gallas. expoundeth these words, chap. 30.7. that Aaron every morning dressed the lamps; Notari tempus ordinandi lucernas, The time of setting in order the lamps is noted. And the lamps were dressed in the morning, that is, cleansed from the soile which it had gathered in the night: the Priest in the morning, quicquid immunditiarum noctu contraxerit, &c. did purge and cleanse whatsoever uncleannesse was gathered in the night, Vatablus in cap. 30.7.

2. Therefore it is the better opinion, that the lights burned onelyonly in the night, and were extinguished and put out in the morning.

1. Tostatus and Oleaster doe prove it by the words following in this place, in the next verse, They shall dresse them from evening to morning: They therefore burned onelyonly till the morning: which the Latine Interpreter thus expoundeth, Vt usque man… luceat, That it may give light till the morning: and the Septuagint reade, foreign, shall kindle it, or set it on fire from the evening till the morning.

2. Piscator alleageth that place, chap. 30.8. where the Priest is said to kindle the lamps, or set them on fire in the evening: the word is behaghaleth, in causing them to ascend: that is, setteth them on fire, Paguine, because the fire ascendeth, or goeth up: but in the morning he is said onelyonly behetibo, to make good the lamps, that is, to cleanse them and dresse them.

3. Vatablus and Iunius inferre as much upon that place, 1 Sam. 3.3. Ere the light of God went out; that the lamps burned all night, and were put out in the morning.

4. Pellican useth this reason, Interdiu sole lucente, & omnia illustrante; The Sunne shined by day, and gave light to every place, so that there was then no use of the candle light: they burned not in the day, Quia id divino operi non honorificum esset; Because that had beene to the dishonour of that divine worke of God, in creating the light of the Sunne, if any should have thought it needed the helpe of humane and artificiall light.

5. Beda upon this, that the lamps burned onelyonly in the night, and were put out in the morning, maketh this allusion, Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit, &c. When the night of this world being past, the morning of the next world shineth cleere, we shall then no more need lucer…a librorum, the light of books, the true light of the world shining upon us.

6. Lyranus also thus expoundeth: Semper, id est, qualibet nocte; Alwaies, that is, every night. Iosephus thinketh, that all the seven lamps burned by night, and three of them onelyonly by day. But upon the former reasons it is evident, that the lampe burned not at all by day: the reason why the seven lamps were all set on fire was this, that though one or more by some negligence might goe out in the night, yet not all, that some might hold light out still, and so there should bee alwaies light in the Tabernacle, Pellican.

QUEST. XXII. What is meant by the Tabernacle of the Congregation, and whether it be so rightly called.

Vers. 21. IN the Tabernacle or Tent of the congregation. 1. Some doe read, In Tabernaculo testimo…. In the Tabernacle of the testimonie. So the Latine and Septuag. But there is another word p. 519which afterward followeth, gheduth, which signifieth the testimonie: the word h…e used is m…gh… So Numb. 17.4. both these words are used together, in the Tent, maghedh, of the appointed meeting, before the Arke gheduth of the Testimonie. And here the Latine Interpreter, to avoid the concurrence and repetition of the same word, is forced to read, Tabernaculum foederis, the Tabernacle of covenant. Neither was the candlesticke set in the place where the Arke of the testimonie was, but in the holy place without the vaile: therefore for distinction sake of the places, it cannot be here called the Tabernacle of the testimonie, Simlerus: as Tostatus taketh it, following the Latine text. So also Oleaster.

2. The Chalde Interpreter calleth it, Tabernaculum foederis, the Tabernacle of the covenant. But there is another word used for a covenant, aro… b…rith, the Arke of the covenant, 1 Sam. 4.3.

3. The most usuall reading is, The Tabernacle of the congregation: for so the word maghed is taken for the assemblie or congregation, Numb. 16.2. So Paguine, Simlerus, Osiander, with others. But Oleaster useth a good reason against this interpretation; because the assemblies of the people came not into the Tabernacle, but onelyonly to the outward cou…t: as the people themselves confesse, Numb. 17.13. Whosoever approcheth to the Tabernacle of God shall die.

4. Therefore the word maghed, comming of jaghad, or jaad, (as Oleaster readeth) which signifieth to come, or meet with at a certaine or appointed time; it is better interpreted, Tabernaculum convent…, the Tabernacle of meeting, Iunius: or, the Tabernacle of appointment, Vatablu…: as the Lord himselfe giveth the sense of the word, chap. 25.22. Where I will meet with thee, or appoint with thee. So also Numb. 17.4. It may therefore most fitly be called the Tabernacle of appointment, or of the appointed meeting, where the Lord appointed to meet with Moses, and to talke with him.

QUEST. XXIII. Whether it belonged to Aaron onelyonly to dresse the lamps.

Vers. 21. SHall Aaron and his sonnes dresse them. 1. Cajetane well noteth, Non erat Levitarum hoc efficium, sed sacerdotum; This was not the office of the Levits, but of the Priests, the sonnes of Aaron, to dresse the lamps. 2. And it must not bee read with a conjunction copulative, Aaron and his sonnes, as Lat. Vatab. Mo…tanu…, as though all the whole companie of them should goe in together: but disjunctively, Aaron, or his sonnes, Tostat. I…n. 3. Hilarie seemeth to be of opinion, that it belonged onelyonly unto Aaron to dresse the lamps; making this allusion, Summus sacerd…s lucernas f…vens, …n Psal. 10….Ps 10&c. i…ago Christi est, qui solus ministrat & donat Spiritum sanctum; The high Priest nourishing the lamps; is a representation of Christ, who onelyonly giveth the holy Ghost. But this text sheweth, that not onelyonly Aaron, but his sonnes also are charged with this dutie. 4. Therefore Beda well applieth this text, understanding by the sonnes of Aaron, the Ministers and Pastors of the Church, Qui filii sunt veri sacerdotis nostri; qui lucem verbi ministrant; Which are the children of our true high Priest; which minister the light of Gods word. 5. And whereas Levit. 24.3. it is said, Aaron shall dresse them, it must be understood of Aaron, and of his sonnes the Priests, ex ipsius mandato, by his commandement, or appointment, Iunius. And therefore Aaron is onelyonly named, because all was done by his direction.

QUEST▪ XXIV. Of the mysticall application of the lamps and oyle thereof.

THe mysticall application of this oyle, which must be offered to maintaine the lamps, is this: 1. In that the candlesticke was placed not in the most holy place, which was a figure of celestiall Jerusalem, it sheweth that in the Church now present wee have need of the direction of the word of God, yet in the Kingdome of heaven there shall be no such need: For the Lambe shall be the light thereof, Apocal. 21.23. Rupertus. 2. By the light we understand the word of God, which the Prophet David saith, is a lanterne to the feet. Psal. 119.105. Pelargus. 3. Oleum gratiam Spiritus sancti ostendit; The oyle signifieth the grace of Gods Spirit, Isidor. Of this holy oyle or ointment the Apostle speaketh, Ye have an ointment from hi… that is holy, 1 Ioh. 2.20. 4. As the oyle is pressed forth of the Olive▪ so Oleum Spiritus sancti ècracis Christi torculari expressum, The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ, Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs, the puritie of doctrine is signified: Haeretisi adulteri…um excogitant …le… ; Heretikes doe devise adulterate oyle, that is, corrupt doctrine, Procopius. 6. Lastly, Augustine thus applieth all together:August. superverba Christi Matt. 5. …. ….Matt 5 by the Tabernacle he understandeth the world: Luce…nae accensid verbi est incarnatio; candelabrum crucis lignum; lucerna in candelabro lucens Christus in cruce pend…s; The lighting of the lampe is the incarnation of Christ; the candlesticke is the crosse; the lampe giving light in the candlesticke is Christ hanging upon the crosse, &c.

QUEST. XXV. Of the description and situation of the whole Tabernacle.

THis then was the forme and fashion of the whole Tabernacle: 1. The outward court was first set up, which was an hundred cubits long of each side▪ and fiftie cubits broad at each end; and round about it were sixtie pillars, twentie of a side, and ten at each end: and this court was hung round about with curtaines of five cubits high: on the East end was the gate in the middest of the side of twentie cubits, hung with a vaile of foure colours, white, blew, scarlet, purple. 2. Then was set up the Tabernacle, which was thirtie cubits long, and twentie cubits broad; the which was compassed on each side, saving before toward the East, with boords laid over with gold, twentie on each side, and at the West end eight. Then it was hung over with the fine curtaines wrought with Cherubims, which hung on each side of the Tabernacle, and went over the roofe: upon them were laid the haire curtaines: then round about below were hanged the red Ramme skins, and above them the covering of Badgers skins. Thus the Tabernacle was finished without. 3. After this it was divided into the most holy place, which contained ten cubits square, and there, upon foure pillars, was hanged a vaile wrought with Cherubims: their followed the holy place, which contained twentie cubits in length, the rest of th…se thirtie cubits: on the East side whereof, was hung up a vaile upon five pillars, which was made of fine twined linen, blew silke, purple, scarlet, as the p. 520other, but not wrought with Cherubims. 4. The Tabernacle being thus set up and divided, then the holy instruments were placed therein: in the most holy place was the Arke, with the tables of the Law onelyonly within it: and before it Aarons rod, and the pot of Manna: in the most holy place without the vaile, was set on the South side the candlesticke; over against that on the North side the table with the shew-bread: and before the vaile of the most holy place the Altar of incense. In the outward court, before the doore of the Tabernacle, toward the North was the brasen Altar for sacrifice, and betweene that and the Tabernacle, the brasen Laver, wherein the Priests did wash their hands and feet, chap. 30.19. Montan, Ribera lib. 1. de Templ. c. 34.Ribera, ex Iosepho.

5. Now it appeareth by this description, that Augustine is in great error: 1. He saith, Intrabatur in Tabernaculum ab occidente: Augustine greatly deceived in the description of the Tabernacle.They entred into the Tabernacle on the West. Whereas it is most evident, chap. 26.22. that the West end of the Tabernacle was closed up with boords, that there was no entrance in that way. 2. He saith, that the outward court had obliqua latera, uneven sides: which he saith was twentie cubits wide at the entrance, and but fifteen cubits long on the sides, and thirtie cubits wide at the doore of the Tabernacle, whither he extendeth it, and no further: whereas this outward court by Moses description, is one hundred cubits long, and fiftie cubits broad at each end. 3. He addeth further, Duo …rii …tertoris latera aequalem habent longitudinem, &c. That the two sides of the outward court were of equall length with the sides of the inward Tabernacle, each of them consisting of twentie pillars on a side: whereas it is evident, that the sides of the inward Tabernacle were but thirtie cubits long, but the sides of the court one hundred long: neither had the inward Tabernacle pillars, but boords. 4. He thinketh that the first ten curtaines, and the second sort of haire, which were eleven, did compasse the Tabernacle and court round about, and did not cover it over from side to side: and he putteth them together one at the end of another; as the first ten, which were 28. cubits long, make 280. cubits in length, Quibus concludebatur interius Tabernaculum, wherewith the inward Tabernacle was inclosed: the other eleven, five of them made 150. cubits, being each of them 30. cubits long, and the other six made 180. cubits: and by the compasse of these curtaines, …ingebatur atrium Tabernaculi, the court of the Tabernacle was invironed: whereas it is evident, chap. 26.13. that the Tabernacle was covered with these curtaines, and not compassed onelyonly. 5. He further divideth these curtaines; and hangeth the outward court round about with the curtaines of haire, and the Tabernacle within with the other: whereas the text sheweth, that the haire curtaines were made to cover the other, c. 26.9. And many other things Augustine mistaketh in the description of the Tabernacle,Quaest. 173. in Exod. and falleth into that inconvenience, which he himselfe feared, saying: Quod sequitur ita est ad intelligendum difficile, ut ver…or n… id exponendo fiet obscurius; That which followeth is so hard to be understood, that I feare it will be made more obscure in the opening of it.

QUEST. XXVI. Whether every part of the Tabernacle had a spirituall signification.

NOw for the mysticall application of the whole fabricke and frame of the Tabernacle: 1. Some there are, that thinke, that every part thereof had some speciall signification, and accordingly doe give a mysticall and typicall sense of every ceremonie and circumstance belonging unto it. Thus Beda, Augustine▪ Rupertus, with other, draw every thing in the old Testament to bee a type and figure. 2. Others are of opinion, that every part had a speciall signification, Sed non omnia possumus investigare; But wee cannot finde out every thing, Simlerus. But I rather approve Calvins judgement, that we must not be so scrupulous in exacting every part, as to thinke, Quod nihil sit in sign… externo cui non respondeat veritas, That there is nothing in the outward signe and shadow, to the which some veritie is not answerable. Tostatus also therein concurreth, whose opinion is, that although, totus status fuit figuralis, the whole state in generall of that people was figurative, yet it was not in particular: for they had many ceremonies, which were made to attend as handmaids, upon the externall service of the Tabernacle, which were not ordained for any speciall signification. And therefore, as Simlerus well saith, Satis est si corpus in umbris suit … ; It is sufficient if we have the bodie and substance shadowed forth, though we cannot finde out every particular. So also Iunius, Singula non sunt rapiend…, &c. Every thing must not be forced to a typicall signification: Nuga… agit quisquis hoc nititur. He doth but trifle, that goeth about this, in Analys.

QUEST. XXVII. The spirituall use of the whole Tabernacle, and the parts thereof.

THus then the Tabernacle may be spiritually applied; first in generall, then in particular. In the generall application: 1. We understand by the three parts and divisions thereof, the orders and degrees of the Church: first, the whole companie of the faithfull and beleevers; as the people were admitted into the outwart court: secondly, the calling of the Ministers of the Gospell, of the Apostles, Prophets, Evangelists, Pastors, Doctors; as there entred none into the holy place, but the Priests: thirdly, as none had accesse into the most holy place, but the high Priest; so in him is represented our high Priest Christ Jesus, who onelyonly made a way for us by the vaile of his flesh into heaven. 2. Hereby are shadowed forth three degrees of the Church. By the court, where the Altar of burnt offering was, the Church under the old Testament is signified, which had the sacrifices of beasts. By the holy place, where the candlesticke was set, and the table of shew-bread, is set forth the Church of Christ militant here in earth, which is nourished by the word of God, and the Sacraments. By the most holy place, is shadowed forth the Kingdome of heaven, where we shall enjoy the sight and presence of the Angels. 3. Here appeareth the difference betweene the old and new Testament: for as there was a vaile hung before the most holy place; so while the Tabernacle stood, the way was not manifested unto the Kingdome of God: but this vaile was rent asunder in the passion of Christ, and so our Saviour hath broken downe the partition wall, both betweene God and us, and betweene the Jewes and the Gentiles. 4. By these three divers places in the Tabernacle, the one still exceeding and surpassing the other; wee learne, that there are divers degrees of knowledge i… p. 521Christian profession. First, wee must bee initiate in the faith of Jesus, as the Altar stood in the outward court, whither they first entred: then, as in the Sanctuarie, they had the candlesticke and table of shew-bread; so they which profit and goe forward in Christian knowledge, receive greater illumination and spirituall nourishment, till we be admitted unto the full fruition of everlasting life, which is insinuated by the most holy place, Borrhaius. 5. And generally, as the vessels of the Tabernacle were made of pure gold, so we are taught, that our hearts should be pure and cleane, when we come before God, Simler.

Now in particular, this use may be made of the parts of the Tabernacle. 1. The foure coverings of the Tabernacle, doe shew the divers gifts and graces which God bestoweth upon his Church: beside, the covering of rams and badgers skins, doe signifie the sure defence and protection of the Church under Christ Jesus: the coupling of them together by loops and taches, expresse the spirituall conjunction of the Church by love.

2. The boords of the Tabernacle doe shadow forth the Apostles, which are as pillars of the Church; but Christ God and man is the foundation, as there were two sockets under every boord: by the bars are understood the Ministers and teachers of the Gospell, by whose preaching the frame of the Church is held together.

3. The two vailes did both keepe the people from curious gazing, and bold accesse: which admonisheth us, that we must not draw neere unto God, without great reverence.

4. The large outward court, did represent and prefigure the vocation of the Gentiles, which should be called in great multitudes, whereas the Church of the Jewes was straitned and pent up in a small corner, Simler.

4. Places of Doctrine.

1. Doct. There is no salvation but in Christ.

Vers. 1. THou shalt make the Altar. The Israelites had but one onelyonly Altar appointed, upon the which they were to offer all their sacrifices: and therefore both Ieroboam sinned, that afterward set up two other Altars, one in Dan, the other in Beersheba; and Vrias the high Priest, who to please the idolatrous King Ahaz, caused a new Altar to be set up, after the patterne of the Altar of Damascus. 2 King. 16.2 Kgs 16This one Altar was a type of our blessed Saviour, who onelyonly satisfieth for our sinnes, neither are we to use any other helpes in our owne works, or in the merits or mediation of Saints beside Christ; for this were nothing else, Quam aliud novum Altare prater Christum instituere, Then to appoint another new Altar beside Christ, who onelyonly is ordained of God to bee the Saviour of the world, Marbach. As S. Peter saith, Neither is there salvation in any other, for among men there is given no other name under heaven, whereby we must be saved, Act. 2.12.

2. Doct. That all things should be done orderly in the Church.

Vers. 9. THou shalt make the court of the Tabernacle. We learne by this, that, Nihil in Ecclesia confusum esse debet; Nothing in the Church must be confused, but all disposed in order: as in the Tabernacle, the outward court was appointed for the Levits, and vulgar sort; the holy place for the Priests; the most holy place none could enter into but the high Priest. So now in the Church of God, all things should be done in comelinesse and order. Our assemblies should be orderly and reverently set and disposed. Distinction of degrees and persons to be observed; not all confusedly shuffled together, as now in many Churches, men and women, one with another are mingled together, Oleaster. This is S. Pauls rule, that all things be done honestly, and by order, 1 Cor. 14.40.

3. Doct. The mysteries of Christian religion are manifested to all.

Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits. Although the court were compassed about with curtaines, yet, Ostium satis amplum habuit. It had a doore wide enough, thorow the which they might see all the breadth of the Tabernacle: and the Hebrewes thinke, that the curtaines were made with holes, Quibus ea, quae in atrio agebantur, conspici potuerint; Whereby such things as were done in the court, might be seene. By the which is signified, that the holy mysteries of the Church are not such, as the ceremonies of Ceres of Eleusis, which were not imparted to strangers, or of Iuno of Coos, unto the which servants were not admitted: but the secrets of the Gospell are revealed to all the world, Pelargus, Lippoman. As the Apostle saith, If our Gospell bee hid, it is hid to them that are lost, 2 Cor. 4.3.

5. Places of Controversie.

1. Confut. Against free will in good things.

Vers. 4. THou shalt make unto it a grate like networke, &c. Beda thinketh that the fire was made under tbis grate, and that thorow the holes thereof, the flame ascended, and consumed the sacrifice: whereupon he giveth this note, Nequaquam obduremus corda nostra, more Pelagianorum, &c. sed liberè aperiamus, &c. Let us not harden our hearts, and locke them up as the Pelagians against the grace of God: but so open them, that as thorow many doores, in all things that we begin well, the grace of God may illuminate us, &c. And he sheweth what the error of the Pelagians was, S…e gratia Dei, se aliquid boni perficere posse praesumunt; They presume they can without the grace of God, doe some good thing. And so they doe not set a grate before their hearts, for the sacred fire of Gods Spirit to enter: Sed quasi parietem solidum inter se & ign…m Spiritus sancti interponunt, But doe put a thick… wall betweene them, and p. 522the sire of the holy Spirit, lest they should be heated thereby, and warmed with love. With the Pelagians herein consent the Romanists, whose assertion is this, That a man naturally without faith, both with speciall assistance from God, Lib. 5. de gratia cap. 9.and without it, can performe some morall good worke, if no temptation let, Bellarmin. But against both these, may be opposed that saying of our blessed Saviour, Without me can ye doe nothing, Ioh. 15.5. See more hereof, Synops. Centur. 4. err. 43.

2. Confut. Against Altars in Popish Churches.

Vers. 7. THe bars shall be in the two sides of the Altar, &c. This Altar was a type and figure of Christ; and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse. But now the Church of God knoweth no such materiall Altars, as Rupertus well observeth, this Altar was holy, Antequam Christus, qui per hoc promittebatur, veniret, &c. before Christ came, who was promised by it: but after that he is entred into the most holy place, Nunc reprobatum & abjectum est; Now it is repelled and rejected. The Romanists therefore doe Judaize, in retaining still Altars in their Churches. Antiquitie knew no such Altars of stone; as Celsus, as Origen saith, objected it as a fault among the Christians, Quod nec imagines, nec Templa, nec aras haberent, That they had neither images, Temples, nor Altars. Augustine calleth it, Mensam Domini, The table of the Lord; Chrysostom foreign, The holy boord: Athanasius, Mensam ligneam, The table of wood, B. Babing. Neither have they any colour for their Altars out of that place, Heb. 13. We have an Altar, whereof they have no authoritie to eat, which serve in the Tabernacle, &c. For the Apostle there speaketh of no materiall Altar, but of the death and passion of Christ, as it followeth, vers. 12. And Bellarmin forbeareth to urge this place, because divers of their owne writers apply it to Christs crosse, lib. 5. de miss. cap. 9.

3. Confut. Against the setting up of candles in the day in popish Churches.

Vers. 1. SHall dresse them from evening to morning. The lamps burned in the Tabernacle onelyonly in the night, and were put out in the day, as is before shewed, quest. 21. which sheweth that the Romanists are herein more superstitious than the Jewes, in setting up candles and tapers by day in their Churches. Hierom saith, Ceras non clara luce accendimus, &c. We doe not light candles at noone day, but to qualifie the darknesse of the night. Cont. Vigilant. lib. 6. cap. 2.Lactantius also saith, Num mentis compos putandus, &c. Is hee to bee thought well in his wits, who offereth the light of candles for a gift, to the author and giver of light? B. Babing….

6. Morall Observations.

1. Observ. Our hearts must be purged of worldly thoughts in our prayers.

Vers. 4. THou shalt make unto it a grate. As the speciall use of this grate was to avoid the ashes and imbers from the hearth, where the fire burned: so in the Altar of our hearts, there must be craticula, a grate, quae cineribus excretis ignem splendentem foveat, &c. which may cherish the bright fire by separating the ashes, &c. Borrhaius. Wee must purge our hearts of all earthly thoughts, when wee offer up the spirituall sacrifice of prayer, upon the Altar of our hearts: which is the meaning of the Wise-man when he biddeth us take heed unto our feet, when we enter into the house of God, Eccles. 4.

2. Observ. We must humble our selves before God.

Vers. 6. THou shalt make bars unto the Altar. They were to carrie it on their shoulders, and not to refuse any the meanest service in Gods worship; that men of never so high degree in the world, should thinke themselves of no reputation before God: as David humbled and abased himselfe, when hee danced before the Arke, 2 Sam. 6. Oleaster.

3. Observ. The spirituall lights of the Temple are to be cherished.

Vers. 20. COmmand the people to bring oyle, &c. Hereupon Origen giveth this note, Nisi dederit oleum populus, Hom. 13. Levit. 2 Timoth. 5.17.extinguetur lucerna in Temple; Unlesse the people give oyle, the lampe will goe out in the Temple, &c. They then which by their light of doctrine doe lighten the Church, ought to be maintained: For such as labour in the Word, are worthie double honour; of reverence and releefe.

CHAP. XXVIII.