Commentary on Genesis and Exodus, Theological treatise · Chapter 25 · Questions

Commentary on Genesis and Exodus · Theological treatise · Chapter 25 · Questions

p. 4763. The questions discussed and explaned.

QUEST. I. Of the diversitie of ceremonies, and the reason of the institution thereof.

Vers. …. THen the Lord spake to Moses. 1. Hitherto fo the most part Moses hath set forth the morall and judiciall and positive lawes: now follow the ceremoniall, which were of two sorts: either generall belonging unto all, such as are handled in this booke of Exodus, or particular concerning the office of the Levites▪ which follow in the booke of Leviticus. 2. And these ceremonies were in number many in the old Church of the Jewes, both because they had many things thereby to be represented and shadowed forth unto them: and the lesse significent and more they …, the more they had need of: these two … the generall reasons of the number and multitude of their ceremonies. 3. And further, their ceremonies, whether common or generall, or speciall and particular, were of foure sorts: 1. Such as were given, ex parte Dei; on Gods behalfe, as such were the Sacraments. 2. Such as were instituted on the behalfe p. 477of the people, as the sacrifices and oblations, which they were all to offer. 3. Such as concerned the preparation, disposition and ordering of those which were to worship, whether the Priests or the people. 4. Some ceremonies belonged upon the common instrument of the service of God, as of the Sacraments, sacrifices, and other rites and observations: the first are set forth, chap. 25.26. the second, c…ap. 29. the third, chap. 27.28. the fourth of the generall instruments of all those sacred things, chap. 29. as touching the anointing, oyle, and perfume, Iun.

QUEST. II. What time Moses eracted the Tabernacle, whether before he received the Tables of the law, or after.

Vers. 1. Then the Lord spake unto Moses, &c. Calvine here hath a singular opinion by himselfe concerning the time of erecting the Tabernacle, with the parts and members thereof, which begun here to be described: for he thinketh that the Tabernacle was built and set up, antequam Moses priores tabula… afferet; before Moses had brought the first tables. And his reasons are these:

1. There is mention made of the Tabernacle, chap. 33.7. immediatly after Moses was come downe with the tables in his hand, which he broke: and therefore the Tabernacle being presently, after spoken of, must be made before.

Answ. This was not the great Tabernacle which was afterward made for Gods service: for that Tabernacle was not set without the host, as this was, but in the middest, Lippoman. But it was Moses Tabernacle, whither the people had accesse to consult with God, Iun. And this shall more fully be declared when we come unto that place.

2. In this Chapter it is said, vers. 16. Thou shalt put in the Arke the Testimonie which I shall give thee: therefore he received the Testament before he made the Arke wherein he was to put it.

Answ. This followeth not that the Arke was therefore made first, but that the forme thereof was described first how it should be made, which was in the mount: after which forme it was made after that Moses had received the Tables of the Testimonie.

3. Object. When Moses commeth to exhort the people to build the Tabernacle, he maketh no mention at all of their apostasie and idolatrie: therefore it is evident, integrum adhuc fuisse populum, &c. that the people were yet sound, they had not yet committed that sinne, seeing they doe so cheerefully consecrate their best things to the Lord.

Answ. 1. The people had received correction alreadie for their fault, and Moses in signe of Gods indignation against them had removed his tent from among them, chap. 33.7. therefore it cannot be said, that no mention is made of their falling away. 2. The people, such especially as were touched with remorse for their sinne, did so much the more shew themselves cheerfull in Gods service, as a signe of their true repentance. 3. And Moses having intreated the Lord for his people, would not bee still harping upon the same string, in upbraiding them with their fault; lest be might altogether have discouraged them.

Wherefore it is very cleere that the Tabernacle was not erected and set up before the receiving of the Tables, but after, for these reasons:

1. Because Moses is here bidden to make the Tabernacle according to all which the Lord should shew him in the mount: but the forme thereof was first shewed Moses in the mount, when he continued there fortie dayes and nights, in the end whereof he received the Tables, Deut. 9.10. Therefore the Tabernanacle could not bee made before the fashion thereof was shewed Moses. Calvine here answereth, that divers times before this, Moses was in the mount with God, when the fashion of the Tabernacle might bee shewed him. But it is evident, chap. 24.18. that this was done in the fortie dayes and nights when Moses was entred into the cloud, and there so long continued.

2. It is expresly said that the Tabernacle was reared up in the second yeare, and the first monethmonth, the first day, chap. 40.17. It was not then dedicated and set in order onelyonly, as Calvine answereth, but then first set up. And in the second yeare, in the second monethmonth upon the 20. day, they removed from Sinai, which was about a monethmonth and an halfe after: but if the Tabernacle were built before Moses received the Tables, hee after the finishing thereof was twice with the Lord, each time fortie dayes: which could not be, seeing about fortie or fiftie dayes after the Tabernacle was erected, the whole campe removed, as is said.

3. Beside by this meanes a great part of Exodus shall be transposed▪ all that followeth from chap. 35. to the end, concerning the making and setting up of the Tabernacle, should be in order placed before the 32.33. and 34. Chapters▪ this being admitted, that the Tabernacle was first erected, before Moses had the Tables delivered him. Therefore rather the order of the storie is this: first, there is the description of the Tabernacle, to chap. 30. Then followeth the let and impediment of building it, the peoples transgression, chap. 32. vers. 33. Thirdly▪ the execution of Gods commandement, and framing of the Tabernacle, chap. 35. to 40. Fourthly, the erection and setting of it up, chap. …0. Lyranus.

QUEST. III. Why these oblations are called … …eave offering.

Vers. 2. REceive an offering for me. 1. The Latine translator here readeth …, first fruits, whom Tostatus followeth: and he giveth this interpretation of it, that although the first fruits were properly: … comesti…ilibus, of things which might bee eaten: yet here their offerings of gold, silke, and such other things are called the first fruits, Quia …stud … daba… erat de … &c. Because this which … given was of the best, as their first fruits used, to die: for that which is called first, is taken two wayes, either for that which is first in time, or which i… first ▪ that is, chiefe in goodnesse, …. But all this labour might bee well spared, seeing that the … signifieth not the first p. 478fruits, but rather an elevation. 2. Others thinke it is so called, …, an elevation, or separation: because it was as lifted up, and separated from other prophane things, and consecrated to God, Oleaster. So also the Chalde. 3. Some doe make it a distinct kinde of offering here▪ from the other called tem…phah, a shake offering: and it is named terumah, because it was …e…ved and lifted up before the Lord, as the shake offering was shaken to and fro, Marbachius. 4. But I rather thinke, that it is here taken simplie for an oblation or offering, not as it is distinguished from the other kinde, called tem…phah, the shake offering, Calvine, Iunius: for in these great oblations, as Badgers skinnes, Rammes skinnes, Shittim wood, that ceremonie could not be observed, of heaving or lifting them up.

QUEST. IV. Why the Lord saith, Receive an offering for me.

Vers. 2. FOr me. 1. Not that God standeth in need of any thing that they had; seeing all whatsoever is his; but to shew, that whatsoever is offered freely unto him, he accepteth of it, Tanquam … in manus dedissemus; As though we had given it into his hand, Gallasius. 2. And although indeed all things are polluted which are not consecrated unto God, and referred to his glorie; yet, Pro sua indulgentia liberum omvium rerum usum nobis permittit; He leaveth unto us the free use of all things, so that wee by some acknowledgement confesse wee have received them from him, Calvin. 3. And these things are commanded to be separated for the Lord, not as though he respected his owne profit, as the wicked Manichees objected, but all is for our profit and good, Pelarg. 4. And the Lord appointed them this forme of externall worship,August. cont. Adimant. cap. 10. tom. 6. not that the Lord was so well pleased with such rites, but that hereby the people might be reclaimed from their former superstitious worship, whereto they had beene addicted in Egypt; and be brought by this meanes to consecrate those things to the worship of the true God, which before they had served Idols with, Pellican.

QUEST. V. Whether this free offering was the same, which was imposed upon them afterward, chap. 38.26.

Vers. 2. WHose heart giveth it freely. Tostatus here moveth this doubt, that seeing every one from twentie yeare old and above was charged, chap. 38. to offer halfe a sicle of gold and filter, and that all the worke of the Tabernacle was made of that summe of gold and silver so imposed; how they are said here to give it freely. To this divers solutions are made: 1. It will be answered, that this free offering is not to be understood of the silver and gold, but of the other things here named, as the blew silke, Badgers skinnes, Shittim wood, and the rest. But this cannot be so, because silver and gold are here reckoned among their free oblations, as well as the rest: and afterward, chap. 35. vers. 24. they are said to have offered oblations of silver, &c. 2. Againe it will be said, that although there were halfe a sicle imposed upon every one, yet it was voluntarie notwithstanding, because they gave it with a good heart. But this cannot stand neither: for seeing every one as well the poore as the rich gave halfe a sicle, it is like the rich would have given for their free offering more than the poore. 3. If it be said, that the silver was offered by the men, that went under the account, and upon whom that summe was imposed, but the women brought the free offerings of silver and gold: the contrarie is evident, that both men and women afterward brought their free offerings of gold and silver, chap. 35.22.24. 4. Tostatus resolution is this, that there was a double offering; one which was first imposed, when Moses came downe from the mountaine, which was for every one halfe a sicle: the other was free and voluntarie: and though it be said, that all the worke of the Tabernacle was made of the gold and silver that was so imposed, chap. 38.24. yet seeing the people brought more than was sufficient, chap. 36.5. it is like that the overplus was of that which they freely offered, which was converted to other uses of the Sanctuarie: like as we reade afterward, Numb. 7. that at the dedication of the Tabernacle, the Princes offered cups of silver and gold containing many hundred sicles, which were not summed in the former account, Exod. chap. 38. This his solution may well be received, saving that one thing is mistaken by him, that he thinketh every one above twentie yeare old offered halfe a sicle of gold whereas they were charged onelyonly to offer halfe a sicle of silver: for it had beene too much for every one of the poorer sort to offer halfe a sicle of gold, which maketh a quarter of an ounce.

QUEST. VI. Of the blew, purple, and skarlet colour.

Vers. 4. BLew silke, purple, scarlet. 1. The first word is teceleth, which the Latine translateth hyacinthum, which is a skie colour, Oleaster. or an azure, Gallas. There is a precious stone of that name, which is like to the Saphire stone in colour, which is like to the cleere skie: there is also an herbe so called of blew colour, into the which the Poets imagine Ajax to have beene transformed, Tostatus. This and the other colours following, Lyranus understandeth as well of wooll as silke: and not onelyonly the matter it selfe unwrought, but spun into yame: as it is said afterward, c. 35.25. that the cunning women did spinne with their hands, and brought the spunne worke, &c. Some thinke that this was a yellowish colour, because in India there grow hyacinth flowers, of a colour like unto gold, Osiand. Borrh. Iosephus saith, that they offered also white wooll, beside the purple: but the usuall reading, to take it for a blew or azure colour, is more probable, Vat…b. Because the Saphire is of a skie colour, which the hyacinth resembleth, Lyran. at is before shewed.

2. The next word is argaman, which signifieth not the crimson colour, as R. David thinketh, which R. Saadiah understandeth to be the next colour which followeth: and it seemeth that this word is derived of ragam, which the Hebrewes take to signifie a Prince; whereof the Latine word rege… ▪ a King, may seeme to be derived: this their was such a colour, as was used by Princes and Nobles, which was the purple colour, Oleaster. As the rich man, Luk. 1…. is described to be clothed in purple. This colour is made of a kinde of juyce or liquor which is found in a certaine shell fish, called Purp…ta, the Purple.

p. 4793. The third colour is tolaghath shani, which is the skarlet double died: Some doe thinke that both these words betoken the same thing, namely, coccinum, the skarlet colour: so also translateth Montanus; and the Chalde useth but one word, which signifieth skarlet: but the first word, tolaghath, is a worme, as Psal. 22.6. I am a worme, and no man; And it properly betokeneth a worme of red colour, as Isai. 1.18. If your sinnes were red, catolagh, as the red worme: for that colour was made of a certaine worme. The other word shani, is derived of shanah, which signifieth to ite…ate, to double, Oleaster. And it is taken for a skarlet, which is a deepe red, double died. So the Septuagint, Latine, Vatab. Iun. And sometime it is put alone without any other word, Isai. 1.18. cashanim, as the double die, meaning crimson, or skarlet, dibapha, twice died, because those colours use to be double died, or died in graine: R. Saddiah taketh this tolaghath shani, for the crimson. So also Osiand. But one of the words, shani, is rather taken for that colour, being used alone, as Isai. 1.18. these two words together then betoken a deepered, double died.

QUEST. VII. What shesh was, which the most doe translate silke.

4. The next word shesh, 1. Some take for silke, as Osiander; and so our great English Bible readeth: but seeing no colour is expressed, it seemeth it was such a thing, as would take no other die, but was of a perfect white colour; which cannot be silke, that is most apt of all other to take colour: and therefore we usually call the best taken colours, a silke die, Borrh. 2. Iunius thinketh it was xylinum, a kinde of fine cotten, or gossipine, which groweth in Egypt, whereof Plinie maketh mention, lib. 18. cap. 1. 3. But rather it is held to be genus lini candidissimi, a kinde of fine linnen, made of most fine threeds, which was much used in Egypt: and the chiefe men did weare garments made of shesh, of this fine linnen: as when Pharaoh exalted Ioseph, he caused him to put on such a robe, Gen. 41. Oleaster. The Septuagint reade also foreign, which signifieth not onelyonly that which we call sericum silke, but fine linnen: they use also another word, which signifieth twisted, which is not in the originall, which they adde by way of explanation: that they brought it readie twisted. These foure colours, the Hebrewes say did expresse the foure elements: the red the fire, the blew the ayer, the purple the water, because of the fish whence it is, the white linnen the earth, out of which it groweth: so by the Tabernacle, in a manner the whole world was represented, Pelarg. Pellican.

QUEST. VIII. Whether they used badgers skins.

Vers. 5. BAdgers skinnes. 1. Some thinke they were oxe skins, or bull hides, Tostat. But the word techashim, hath no such signification. 2. Neither doth it signifie blew skins, as the Septuagint, of an hyacinth colour, or pelles ianthinas, skins of a violet colour, as the Latine: for this were an uncertaine description, not to set downe what kinde of skins they should be. 3. The Hebrewes in their Talmud, say it was a beast that had a spotted or spekled skin; but what beast it was they know not. 4. The received opinion is, that they were Badgers skins: for so the word techashim, may seeme to have some affinitie with the word taxo, which signifieth a badger: and beside, badgers skins might serve well for the utmost covering of the Tabernacle to defend it from the raine: they also used to make shooes thereof, Ezech. 16.10. Such a kinde of skin in Spaine they make their targets of, which they use in their skirmishing for lightnesse, Oleaster. These badgers skins were the utmost covering of the Tabernacle, next under that was the covering of red ram skins, and under that, the covering made of goates haire, and the undermost were the curtaines, made of purple and blew silke, Tostat. qu. 5.

QUEST. IX. What kinde of wood the wood shittim was.

Vers. 5. WOod of shittim. 1. The Septuagint reade foreign, wood that corrupted not: so also Iosephus saith, they brought materiem ligneam contra cariem firmam, a certaine kinde of wood not apt to consume: but it seemeth here to bee a proper kinde of wood, though of that qualitie, that it might continue and endure. 2. Some take it for the box tree, some for the pine tree: the Hebrewes, to whom consent Iunius, Vatablus, thinke it to be a kinde of Cedar. But Oleaster objecteth that place, Ezech. 27.7. where the word shot, of the same originall that shittim is, signifieth an oare; whereupon he conjectureth, that this was not the cedar or pine, which are unfit to make oares of, because they endure not under the water: he therefore taketh it to be a kinde of wainscot, which is used in Noble mens houses, whereof there is great store in Germanie. 3. I incline rather to Hieroms opinion, who thinketh it was a kinde of white wood, like unto the white thorne which grew in the desert: it was both a lasting wood, and of white colour; and the place where it grew seemeth to be called thereof, Abel shittim, where the Israelites encamped, Numb. 33.49. and there they abode a good while, chap. 25.1. Gallas. but what certaine kinde of wood it was, it is now hard to define.

QUEST. X. Whence they had their shittim wood.

BUt the question here further is, whence the Israelites had this shittim wood. 1 It is not like that they grew about mount Sinai, as some thinke, for then it had beene an easie matter to have provided of this kinde of wood, there being so great store of it, and at hand, that they needed not to be specially admonished, to bring shittim wood: and it seemeth, chap. 35. vers. 24. that every one had not of this wood. 2. R. Salomon, whom Lyranus followeth, and of the same opinion is R. Abraham, hath this conceit, that Iacob foreseeing by revelation, that his posteritie should erect a Tabernacle unto God, did of purpose bring store of the roots of this shittim wood, and pla…ted them in Egypt, and so out of Egypt the Israelites brought them with them. But this Rabbine needed not to fetch this tale so far off, and to begin so high: for seeing Egypt aboundeth with all manner of trees, it is as like that this wood originally, and at the first grew in Egypt, being a low countrie and fruitfull, as in the … region of Canaan: and it is imagined without any ground, that it was revealed to Iacob so long before, that God would make him a Tabernacle in the wildernesse.

p. 4802. Oleaster misliking the former fable, yet thinketh that they might bring of that wood out of Egypt; because, chap. 35.24. by the phrase there used, Every one, with whom was found Shittim wood, &c. It seemeth that they had it then in a readinesse. But against this assertion it may be objected: 1. That the boo…ds of Shittim wood which went to the making of the Tabernacle, being in length ten cubits, and a cubit and halfe broad, chap. 26.16. every cubit according to the common measure, containing a foot and halfe, that is, halfe a yard; these boords being of such length and breadth could not conveniently be carried out of Egypt, being so combersome: for they had no other carriage, but upon their beasts and their owne shoulders: and seeing they came out in haste, it cannot be devised how they should bring out with them boords being of that length and breadth. 2. Againe, to what end should the Israelites have troubled themselves with such carriages? Moses yet had it not revealed unto him, that the Lord would have a Tabernacle made in the desert: and it is not like that they brought boords for their owne private use, to make their tents of, as Oleaster thinketh: for they should have beene too much combred with such carriage.

3. Therefore the more probable opinion is, that there was some of this kinde of wood not farre from Sinai, from whence the Israelites had it, Tostatus: which seemeth to be the opinion also of Hierome. But Tostatus thinketh it not to be likely that they had this wood from Abel shittim, mentioned, Numb. 33.49. both because it is not certaine, whether any such wood was there growing, and beside it was in the countrie of the Amorites, who would not have suffered them to come into their land.

Contra. But these reasons conclude not: 1. It is like that the place being named of Shittim, had such wood growing there: as the valley of Elah was so called of the Oakes there growing, 1 Sam. 17.2. or Jericho is called the Citie of Palme trees, because of the Palmes there situate, Deut. 34.3. 2. This valley was rather in the plaine of Moab, whose countrie the Israelites were not to meddle with, than in the countrie of the Amorites, Numb. 33 48. But because the Israelites were not yet come so farre as to Abel shittim, it is like that there was some of that wood neerer, from whence they had it, than Abel shittim, though there might be the greatest store and abundance thereof.

QUEST. XI. Why no iron was used in the Tabernacle.

NOw whereas three kinde of mettals are here named among the things to be offered, gold, silver, and brasse: 1. It is to bee considered, that these three were chosen as the most precious and perfect mettals, and beside serviceable for the use of the Tabernacle. Gold and silver are held in all places to bee the mettals of greatest price and value; and the brasse here named, is not to be taken for ordinarie and common brasse, which is subject as iron to rust and canker, but the finer sort, which hath some mixture and temper with more precious mettall, such as the Corinthian brasse was, which was tempered with silver and gold: for when the Romanes tooke that Citie, they set the Temples on fire, wherein were Idols of gold, silver, and brasse: all which being melted together did runne into one lumpe, whereof came the Corinthian brasse. 2. Beside these three there was no other kinde of mettall used, not tinne or led, because they had beene too weake and yeelding, and not in that respect fit for the worke of the Tabernacle: and iron, though it had beene for the stifnesse and strength thereof fit for the service, yet it is a base and course mettall, whereas God must be served with the best: and beside, if it should have beene used for the pinnes, which were fastned into the ground, and stretched out the tent, they would have gathered rust, and so should not have beene so convenient.

QUEST. XII. To what uses these things served which were offered.

THese things here prescribed, had their severall uses in the worke of the Tabernacle. 1. The gold served, to overlay the Arke with gold within and without, to make the rings thereof; the Cherubims also were made of gold; therewith was the table of shew-bread overlaid; and the crowne, with the rings thereof; the cups and goblets were made of pure gold; so was the candlesticke with all the vessels thereto belonging; the taches that coupled the curtaines were of gold; so were the heads of the pillars, that divided the most holy from the holy place, as it is expressed at large, chap. 26.27. 2. Of the silver were made all the sockets, or foot-stooles of all the pillars round about the Tabernacle, and the chapters or heads of the same, chap. 38.28. 3. The brasse was to make the brasen Altar, and all the vessels thereto belonging and all the sockets of the pillars, and the pinnes of the Tabernacle, chap. 38.31. 4. The blew silke, purple, scarlet, and fine linnen, were to make the curtaines, hangings and vailes of the Tabernacle, and the priestly garments, as is shewed chap. 27.28. 5. The goates haire was to make certaine curtaines to be a covering, for the Tabernacle, chap. 26.7. The Badgers skinnes and Ramme skinnes were to make two other outward coverings, chap. 26.14. 6. The Shittim wood was imployed toward the making of the Arke, and the barres thereof; the table of Shew-bread, with the barres likewise thereof; all the boords of the Tabernacle and the barres, chap. 27. The pillars also at the entrance of the Sanctuarie, and which made the partition betweene the holy and most holy place, were of Shittim wood, chap. 26.32, 37. Likewise the Altar of burnt offerings, with the bars thereof, chap. 27. and the Altar of incense, with the barres, chap. 30. were of the same.

QUEST. XIII. Of the use of the oyle and spices.

Vers. 6. OYle for the light, spices for the anointing oyle, &c. 1. The Lampes and lights of the Tabernacle were not nourished or made, either of waxe, because it hath a mixture of honey, which was not to be used in any offering, Levit. 2.11. or of tallow, for then it must be either of cleane beasts, or uncleane: but the uncleane, nor …y part thereof were not to bee brought into the Tabernacle. The cleane beasts were of two sorts, either such which they might eat of, but not sacrifice, as the Hart, the Rocbuck, and the like: but these being uncleane in respect of any religious use, because they were not to p. 481be sacrificed, no part thereof was to be brought into the Tabernacle. And as for the cleane beasts, which might …e sacrificed, the fat thereof was to be burned upon the Altar, Tostat. qu. 6.

2. These spices were of two sorts; some were to be tempered and incorporate together to make a soft and liquid ointment, and some to be beaten to powder, to make a sweet perfume: they were to bring them, not mixed or compounded, but in their simple nature: for neither did they know how to compound them, but Moses by Gods direction shewed after how they should be made: and beside, if they had brought the ointment and perfume ready compounded, there had beene danger, lest they should have prophaned it for their private uses, which is straitly forbidden, chap. 30. Tostat. qu. 8.

QUEST. XIV. Of the mysticall and morall application of these divers oblations.

COncerning the spirituall application, and end of these divers oblations, 1. Beda doth mystically interpret them: by the gold, he understandeth a sincere faith, more precious than gold: by silver, the confession of faith: by the blew or silke colour, the lifting up of our hearts to heaven: by the purple, the sufferings and passions which are endured for the truth: by the double scarlet, the two fold love of God, and our neighbours: by the silke, the chastity of the flesh: by the goats heire, whereof they made sackcloth, repentance. 2. But Rupertus application is more fit, and lesse curious: by these divers oblations, he understandeth the divers gifts which God hath bestowed upon his Church. As some he gave to be Apostles, some Prophets, some Evangelists: Haec grandia dona, aurum, argentum sunt, &c. These great gifts are as the gold, silver, and precious stones, whereby the spirituall Temple is built. 3. Likewise Procopius maketh this morall use: that as here the Lord accepteth not only the gold and silver; sed ne que la…aem caprinam aspernatur, &c. so neither doth he despise even the goats haire, if it be offered with a franke mind, &c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith, as our blessed Saviour commended the devotion of the poore widow, that threw two mites into the treasury.

QUEST. XV. Of the signification of the Sanctuary, and wherefore it was ordained.

Vers. 8. ALso they shall make me a Sanctuarie. 1. Some Hebrew Rabbines, as R. Abraham, Ab. Ezra, doe very curiously by the Tabernacle decipher the three worlds, the Intellectuall world, where is the seat of God with his Angels: for so over the Arke was Gods mercy seat, and the Cherubims stretching their wings over it, represented the Angels and blessed Spirits. And the Materiall world: as they would have the blew covering to signifie heaven: the vaile, the clouds: the seven lampes, the seven planets: by the fire on the Altar, and the water in the laver, they understand the element of fire and water. So the third world, which is called the little world, which is within man, they would have represented by this Tabernacle: as in the Arke there were two tables, so there is in mans minde understanding, and reason: as there were divers instruments in the Tabernacle, for divers purposes, so in man there are divers organicall parts for the naturall functions and operations. And in this curious manner the Rabbines goe on, pleasing themselves in their owne fansies: whereas the Lord ordained not his Tabernacle for any such end or purpose, but onelyonly that they might have a place, where to professe the worship of God, that he might dwell among them, and shew them comfortable signes of his presence in hearing their prayers, and granting their requests.

2. Yea these Rabbines to their curiosity adde impiety: for they thinke that God ordained the Tabernacle, and the instruments of divers figures, and divers mettals, Vt diversae virtutes à coelestibus influxae recipiantur, &c. That thereby divers vertues should have their influence from the celestiall bodies: and to this end, they say, the Temple was afterward built at Jerusalem, because of some supernaturall influence in that place more than in others. In which Rabbinicall assertion Ab. Ezra bewrayeth, 1. Both impiety, making God as an Inchanter or Sorcerer, working by figures and mettals, as Magicians in their inchantments observe such things; whereas the Lord by his Law condemneth all such superstitions: 2. As also absurdity, tying the Lords supernaturall working to certaine places and instruments: Gods naturall operation indeed is exercised by such naturall subordinate meanes, as he hath appointed; but his supernaturall worke is not limited to places nor meanes. 3. Likewise, an impossibility followeth in making corporall and materiall things, the instruments to convey spirituall graces, whereas spirituall things are not derived, but by spirituall meanes, Tostat. qu. 9.

3. But the true ends wherefore the Sanctuary was ordained, where these: First, the Historicall, that seeing God had made the Israelites a peculiar people to himselfe, that they might have a peculiar kinde of worship from all other nations: therefore God appointeth a certaine place, with certaine persons and Ministers, by whom certaine rites and ceremonies should be performed, whereby he would be worshipped with more reverence, sanctity, and purity, than the Gentiles worshipped their gods, Tostat. qu. 9.

Secondly, for the mysticall end: Beda saith, that this earthly Tabernacle representeth the heavenly, unto the similitude whereof we should conforme our selves in earth: Si ad Angelorum in coelis consortia tendimus, debemus vitam eorum in terris, &c. imitari; If we tend to enjoy the company of Angels in heaven, we should imitate their life in earth. The Tabernacle also signifieth Christ, by whom God is worshipped, and in whom God doth manifest himselfe unto us, Simler.

Thirdly, every faithfull man is this Temple of God, as the Apostle applieth it:2 Cor. 6.16▪2 Cor 6:16 Ye are the temple of the living God, as God hath said, I will dwell among them, and walke there. Whereupon Bernard maketh this morall application, Et nos mundemus conscientiam nostram, &c. And let us purge our conscience,De interior. D…. cap. 6. that when the Lord commeth, paratam in nobis inveniat mansionem, he may finde in us a mansion prepared.

QUEST. XVI. How the Lord is said to dwell in the Sanctuary.

Vers. 8. THat I may dwell among them. 1. God hath three kinde of temples, Habitat principaliter in seipso, &c. He dwelleth principally in himselfe, because he onelyonly comprehendeth himselfe: p. 482as Apocal. 21.22. The Lord God almightie, and the Lamb, are the temple of the celestiall Ierusalem. Habitat Deus in do… sacrata, &c. God also dwelleth in his sacred house, by that spirituall worship which is there exhibited unto him.In Epist. 1. ad Corinth. cap. 3. …ct. 3. Habitat Christus per fidem in cordibus, &c. And Christ dwelleth by faith in our hearts, Thomas. 2. But God is not said to dwell in the Sanctuary, as though he were there concluded, whom neither heavens nor earth can containe: but because there he revealed himselfe by his word, and heard their prayers, Et gratiosa sua prasentia signa instituit; And appointed there signes of his gratious presence, Marbach. And we must remember, Non immensam Dei essentiam, sed nomen & memoriam illius ibi habitasse; Not that the infinite essence of God, but his name and memoriall there dwelled, Calvin. 3. And this he did in respect of the peoples infirmity: Praesentiam gratiae voluit visibili symbolo testari; He would testifie his presence by some visible signe, Calvin. And this he did for the peoples ease, that they should not need to come unto that mountaine to offer their sacrifices, Lyran. And because the people were not yet reclaimed from their superstitions, Necessarius erat aliquis cultus externus, ne diffluerent, &c. An externall forme of worship was necessarie, lest they might have fallen to some other, Ferus. And God telleth them, he will dwell among them, Vt sumptum hilariter faciant, &c. That they more cheerefully might bestow upon this worke, Calvin. Et ut cum timeant praesentem semper; And that they might alwayes feare God, and stand in awe of him, as continually present among them, Pellican.

QUEST. XVII. Whether Moses saw a paterne of the Tabernacle in the mount.

Vers. 9. ACcording to all that I shew thee. 1. Ferus thinketh, that God shewed unto Moses the Tabernacle in the mount, Non externa visione, sed interna & prophe…ica; Not by any externall vision, but internall and propheticall. But if Moses had not seene the very fashion and proportion of the Tabernacle, he could not so exactly in every respect have caused it afterward to be made, according to this description. 2. Therefore Lyranus opinion is rather to be received: Ostendit visione imaginaria, &c. He shewed the Tabernacle unto Moses by an imaginary vision. So two wayes was the Tabernacle shewed Moses: for first, every thing was described and expressed in word: Deinde ad majorem evidentior…m que cognitionem; And afterward for more evident and full knowledge, they were shewed unto him in vision, Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith, which signifieth not the similitude or paterne, but the edifice it selfe. So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle: he saw it not in dreame, but it was represented to his sight, as is evident, vers. 40. 3. And as first that heavenly paterne which Moses saw, was shewed to make the terrene Tabernacle by: so also the externall Tabernacle served to be a type and exemplar of heavenly things, as the Apostle sheweth, Heb. 8.5. And so Rupertus reconcileth Moses and the Apostle: for because the celestiall patern was first shewed unto Moses, whereby he should make the externall Tabernacle, therefore Ipsa c…lestia illi exemplaria dicuntur; The celestiall are said to be a paterne or exemplar unto him: but because the Apostle would have the Hebrewes, that by these externall things, Extenderent se ad cognitionem coelesti… ; They should tend to the knowledge of heavenly things: Terrestria haec dicta sunt exemplaria coelesti…m; These terrestiall things are said to be paterns of the heavenly.

QUEST. XVIII. Of the excellencie and dignity of the Arke, and why it was made.

Vers. 10. THey shall make an Arke. First, those things are described which were within the Tabernacle, then the Tabernacle it selfe is appointed to be made, c. 27. And first he beginneth with the Arke, which was in the most holy place of all: and then those things are described in this Chapter, which were without the vaile in the holy place, as the table of shew-bread, and the candlesticke, Lyran. 2. The word here used, is aron, which signifieth a chest or coffin; as Iosephs body was put up in such an one, and I…hoiada the Priest made an arke or chest to put the money in that was gathered,Genes. 50.16. 2 King. 12.10.Gen 50:162 Kgs 12:10 Montan. De a…e. fabric. 3. The Arke was the principall part of the Tabernacle; which was made for these three ends: 1. That it should be as a rest and stay of the merciemercy seat, from whence the Lord gave his answers: 2. That therein might be placed the tables of stone, Deut. 10.1, 2. Ferus and Tostatus thinke, that therein also were placed the pot of Manna, and Aarons rod: but it is evident, 1 King. 8.9. that the tables of stone only were in the Arke:…ebr. 9. the other were rather placed before it. 3. The Arke was made, that the Israelites might have some certainty where to offer their sacrifices: for wheresoever the Arke was, there they might lawfully sacrifice, Ferus. 4. The Arke, God would have to be greatly reverenced of all: and to that end, the Lord did three wayes honour it: first, by his presence, in giving his answers and oracles from the merciemercy seat, Pellic. Secondly, in suffering none to looke upon it: for fifty thousand of the Bethshamites were slaine, because they gazed upon the Arke, 1 Sam. 6. nay it was not lawfull for the Levites to looke into it, nor the Priests the sonnes of Aaron, only the high Priest, that went in once in the yeere to make reconciliation, did see it, Tostat. qu. 11. Thirdly, the Lord by divers miracles did countenance the Arke, as before it, the waters of Jordan were divided, the walles of Jericho fell downe, Dagon, the Idoll of the Philistims, before it,Lib. 10. decivit. Dei cap. 17. lost both his head and hands, August.

QUEST. XIX. Of the bignesse of the Arke, and how the embite is to be taken here.

Vers. 10. TWo cubites and an halfe long. 1. This could not be the great Geometricall cubite, which contained six common cubites, as Origene testifieth, hom. 2. in Genes. for then the Arke had beene too wide and large to be carried upon mens shoulders, Tostat. quast. 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite, as Tostatus thinketh; for hee speaketh of a certaine knowne and usuall measure: but if the measure should be taken according to the length of a mans arme, from the cubite or elbow to the top of the fingers, it should be uncertaine. 3. Some would have it understood not of the common cubite, but of that which was called cubitus sacer, the sacred cubite, which contained seven hands breadth, whereas the common had but six, P…larg. But Montanus giveth but p. 483five hands breadth unto the common cubit, and but six to the other, which he calleth legal…m cubitum, In app…rat. de mensur. s…cris.the legall or lawfull cubit. It seemeth rather, that the usuall cubit contained six hands breadth, that is, 24. fingers: and the other, 27. fingers, or seven hands breadth, as Herodotus sheweth, lib. 1. And so it is evident, Ezech. 40.5. that the great cubit, called regius cubitus, the Kings cubit, was the common cubit, and an hand breadth which was foure fingers, or three thumbs more than the ordinary. But seeing this great cubit was used among the Persians, called regius cubitus Persarum, the Kings cubit, or Persian cubit, which was not in use among the Hebrewes before the captivity, it is not like that this measure was followed in the making of the Tabernacle. 4. Wherefore I thinke rather, that the usuall and ordinary cubit is here to be taken, which contained two hands breadth of the greater fift, and six of the lesse: the great or large hand breadth called foreign, contained twelve fingers, the space betweene the thumbe and the little finger stretched out: the lesse called foreign, contained but foure fingers. So then whereas Iusephus saith, that the Arke was five palme… or hand breadths long, and there broad, he meaneth the large and great palme or hand breadth, called foreign, and so they make two cubits and halfe in length, and a cubit and halfe in breadth. Beda followeth this account of Iosephus, saying, Nec putu…dum hominum Iudaum, in scripturis divinis & secularibus doctissimum hoc petuisse latere▪ &c. It is not like that a Jew being learned in divine and secular writings, could be ignorant herein.Riber. de Temp… ▪ lib. 2. c. 1. And in this sense doe B…rrhaius and Ribera take the cubit here.

QUEST. XX. Whether the rings and barres were in the length or breadth of the Arke.

Vers. 12. TWo rings shall be on the one side, &c. 1. Tostacus therein following the opinion of R. S…lamo, thinketh that these rings, thorow the which the barres were put to carry the Arke, were not in the length, but the breadth of the Arke: for if the barres had beene put long wayes, then there had beene but a cubit and halfe, the breadth of the Arke betweene barre and barre, which space had beene too narrow for two to carry behinde, and two before; one should have hindred another. But this is a slender conjecture: for they which carried the Arke may be supposed to have borne it upon their neere shoulders, and so they might have roome enough without hindring one another. Cajetane is of the same opinion, that the Arke was carried secundum latitudinem, at the breadth, not long wayes: and his reason is, for more dignity sake, that it should not be carried as a thing of burthen, long wayes. But there is no more grace or dignity in carrying one way than another: it seemeth they rather respected in the carriage easinesse and comelinesse, which was performed in carrying it in length more than in breadth. 2. Therefore Iosephus opinion is more probable, that, annuli inerant ex…tro que longiore latere, Lib. 3. Antiq… cap. 6. Lib de Templ. fabric. in apparat.the rings were set on each of the long sides. So also Montanus. And this is more agreeable to the text, that saith the rings were in the sides of the Arke, which were in the length: the other were the ends, not the sides, Lyranus.

QUEST. XXI. Whether anything were in the Arke beside the tables of stone.

Vers. 16. THou shalt put in the Arke the Testimonie, which I shall give thee. 1. Rupertus here by this Testimony understandeth not only the Tables of stone, but the pot of Manna also, and Aarons Rod. But that cannot be, as Tostatus reasoneth, because this Testimony here spoken of was given by God himselfe, so were neither of the other. And although the other were in some sense testimonies also unto Israel, as the pot of Manna testified unto them how God miraculously fed them in the wildernesse, and Aarons Rod testified, that the tribe of Levi usurped not that calling, but were therein appointed of God: yet the Tables of the Law were specially so called, quia testes erant, &c. because they were witnesses betweene God and his people, that they had received these precepts of God, and promised obedience, Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words, yet he thinketh that all these three were in the Arke, quaest. 11. and that the booke of Deuteronomie, which Moses writ, was there also: which Moses commanded the Levites to put in the side of the Arke, Deut. 31. And this they thinke to be confirmed by the Apostles testimonie, Hebr. 9.3. After the second vaile was the Tabernacle, which is called the Holiest of all, which had the golden censer, and the Arke of the Testament overlaid with gold, in the which the golden p…t, which had Manna, was, and Aarons rod that had budded, and the tables of the Testament. But in this place, as Iunius, Ribera, Pelargus have well observed,Iunius in his Parallel. Riber. …. …. d… templ. c. …. the relative foreign, in qua, in the which, is not referred to the Testament, but to foreign, the Tabernacle before spoken of: for it is not unusuall for the relative to be referred to the former antecedent, as may be observed in divers places. 3. Therefore the truth is, that there was nothing in the Arke beside the tables of the Law, as is evidently testified, 2 King. 8.9. and 2 Chron. 5.10.

Some doe answer, that in Moses time all these were in the Arke, but not in Salomons: so Catharinus: Lib. de Clavi…. script. clav. 2. Annot. 1 King. 8.9. Ioseph. lib. 3. Antiq. cap. 6. & lib. 8. c. 2.1 Kgs 8:9and some conjecture, that the enemies might have taken away the other, when the Arke was in their custody: sic Genevens. But Iosephus evidently witnesseth, that there was never any thing put within the Arke, saving the tables of stone.

Thomas Aquinas thinketh that the tables of stone are said to be there, because although the rest were there also, the Arke was made specially to keepe those tables of stone. But the text is plaine that there was nothing there beside.

Anselmus saith, that they are said to be in the Arke, because they were neere to the Arke. But it is evident that the tables of stone were not only neere the Arke, but in the Arke it selfe: therefore in the same sense they are not all said to be in the Arke.

Lyranus ▪ in 2 King. 8. Abulens. qu. 6. and Cajetane, affirme, that the tables of the Law were only in the Arke, and the other two were in a little che…t or coffer in the side of the Arke. But this Ribera saith is com…entitium ▪ imagined: for we reade not of any such thing made without the Arke.

p. 484Therefore the best resolution is this, that the tables of the Law were only in the Arke: the other two, Aarons Rod, and the pot of Manna were only placed before the Arke: As Exod. 16.34. the pot of Manna is said to be laid up before the Testimony to be kept: So Num. 17.10. the Lord said to Moses, Bring … Rod before the Testimonie to be kept ▪ but we reade not that it is any where said of the two table…, that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write, it was not put into the Arke, but without, neere unto the Arke in the Tabernacle, because it was found afterward in Iosias time in the place where the treasure was,Lib. 2. de templ. cap. 2. 2 Chron. 34.14. Ribera.

QUEST. XXII. Of the spirituall and mysticall signification of the Arke.

COncerning the typicall and mysticall application of the Arke and the ornaments thereof, 1. Beds applieth it unto Christs incarnation, that a… the Arke was made of wood, which putrified not overlayed within and without with gold: so Christ tooke a body without sinne, in whom were hid all the treasures of heavenly wisdome. 2. Rupertus thus collecteth, that as the Arke is described to bee two cubits and halfe in length, equall to the sta…ure of man, so God hath appeared in earth, and shewed himselfe unto the capacity of them.In pastoral. p. 2. cap. 11. … 4. super … p. 28. 3. By the Arke Gregorie understandeth the Church: by the foure rings the foure Gospels; by the barres, the Preachers and Pastors of the Church, which carry the Arke, and propagate the truth. 4. Likewise Cyril by the Arke insinuateth Christs body, which was incorruptible, as the other was made of dureable and lasting wood: and as it was covered within and without with gold: sic pr…ci… sa & regalia omnia in eo sunt; So all things were preciou… and princely in him. 5. Lyranus by the three things in the Arke contained, would have described the three offices of Christ; by the Tables of the Law, regiam dignitatem, the kingly dignity, because it belongeth unto the King to make Lawes; the Rod of Aaron betokeneth the Priesthood; the pot of Manna, cibatione…h fidel…um, the feeding of the faithfull: wherein consisteth the propheticall office of Christ. 6. Marbachius more at large doth thus allegori… it: 1. The gold of the Arke sheweth the divine nature of Christ; the wood his humanity. 2. The crowne of the Arke signifieth, that he was crowned with the graces and gifts of the Spirit. 3. By the preaching of the Gospell the name of Christ is published to all the world, as the Arke was carried by foure rings. 4. The Tables of the Law in the Arke shew that Christ was the end of the Law. 5. The pot of Manna signifieth that Christ is the true food of our soules. 6. Aarons Rod that budded was a type of Christs resurrection, whose body revived, and as it were flourished out of the grave. But▪ as in generall the Tabernacle was a type and figure of celestiall things, as the Apostle sheweth, Hebr. 19.5. and the chiefe scope of those ceremonies was to set forth the spirituall state of the Church under Christ, yet notwithstanding it is not necessary neither convenient, to make such a typicall application in particular of every thing which belonged unto the Tabernacle: though the principall ceremonies of the Law served to shadow forth the body, which was Christ, yet they had many ceremonies which had no such signification, but served only as ornaments of their externall service. Herein therefore that assertion of Tostatus may be approved, Totus ille status figur alis fuit in universali, non in particulari, &c. All that state was figurative in generall (because the whole state of the old Testament had that end to prefigure the new) but not in every particular.

QUEST. XXIII. Of the covering of the Arke, what fashion it was of, whether it covered the Arke, or hung over.

Vers. 17. THou shalt make a merciemercy seat, &c. 1. The word caphoreth signifieth both a covering, and a propitiatory; being derived of caphar, which signifieth both to hide and cover, and to appease: which word sheweth a two-fold use thereof, both to be a cover for the Arke, and to be a place from whence they should receive answers from God, and make atonement with him. 2. This cover was not made of Shitti… wood as the Arke was, and overlaid with gold, but it was made all of pure gold, because it was as it were the Lords seat, who is said to dwell betweene the Cherubims, Isai. 37.16. 3. This cover was not held up aloft in the hands of the Cherubims, as Oleaster, Caejetane, Marbach, and some other thinke, that it might be as the seat, and the Arke as Gods footstoole: but it was made to cover the Arke with, as thinketh R. Salomon ▪ and it is the generall opinion of the Hebrewes: 1. both because it is prescribed to be of the same bignesse and proportion for length and breadth, which the Arke was of, that it might be fit to cover it: 2. As also, the Cherubs were to be made with worke beaten out with the hammer out of the ends of the merciemercy seat: which could not be done so conveniently, if they had held the table in their hands, Tostat. 3. As also because there is no mention made of any other covering which the Arke had, and it was not like to be left open or uncovered: this propitiatory or mercy seat was to that end to close above upon the Arke, Lyran. 4. And so much is expressed, vers. 21. Thou shalt put the mercy … above upon the Arke. 5. And to this end the Arke had a crowne made round about in the brim thereof, to close up and hide the joynt, where the covering and the Arke did meet, Iunius. Thus much also Augustine doth gather by the forme and proportion of the Arke,Qu…st. in Exod. …05.Exod 5 Proculdubio tantae formae ar…am fieri pracepit, quat…geretur arca, &c. He commanded an arke to be made of such a forme to cover the Arke with. 5. There are but two dimensions prescribed of this cover, how long and how broad it should be; it was not necessary to apportion the thicknesse, as before the depth or height of the Arke was described: but it is left to Moses discretion, that it should be made of such a thicknesse, ne tenuitate flecteretur, that it might not bend, but be stiffe enough to put off and on, Cajetane. 6. This covering neither opened with joynts▪ as other chest lids, because it was not to be opened often, but they were to reare it upright: neither needed it to have any latch or haspe to keepe it shut, because it was set in such a place whither none used to come, Tostatus qua…st. 17.

p. 485QUEST. XXIV. Of the signified … of this word Cherub.

Vers. 18. THou shalt make thee two Cherubims of gold. 1. The Rabbines, as R. David witnesseth, thinke that this word is compounded of caph, which is a note of similitude, and rubh, a boy, and the sense of the word to be this, As a boy▪ Vatabl…. But the Cherubims were not alwayes in the forme and shape of men: as appeareth, Ezech. 1. where the Cherubims had the face of an Eagle, a Lion, a Bullock, Calvin. 2. Oleaster thinketh it may rather be derived of rabbah, which signifieth to multiply: and so it may be taken for the Angels, because of their multitude. 3. Hierom will have this word to signifie the multitude of knowledge; but how it should have such signification, it appeareth not.In 10. Ezech. & e…ist. 103. ad Paul. …aguine will have it derived of …acar, which signifieth to know, and …. But this seemeth to be fetched somewhat farre off. 4. Cajetan saith, Significa… … sed vortutis; It signifieth great, not in quantity, but in vertue, and power. 5. … maketh this observation, that Cherubim with van, Hieron. ad Marc…l.alwayes signifieth the creature, but without van, the worke it selfe of Cherubims. But this observation doth not alwayes hold; for in this place, cherub … the singular number is expressed with van, though Cherubim in the plurall be written without is: … they both in this place doe signifie the worke of the Cherubims. 6. Therefore the best and … sense of this word, is to signifie a beautifull picture, and is metaphorically translated from externall and materiall things, to spirituall, because the Angels are beautified and adorned with many excellent …. In which sense the King of Tyrus, in respect of his glorious state, is called the annointed Cherub, Ezech. 28.14.

QUEST. XXV. What forme and fashion these Cherubims were of.

COncerning the forme and fashion of these Cherubims, there are divers opinions: 1. Iosephus thinketh they had the similitude of certain birds, which are not knowne unto us, being found only in the remote parts of the world: and the reason of his opinion may be this, lest if they had beene after the similitude of any knowne thing, it might have ministred occasion of idolatry.Lib. 3. Antiq… ▪ cap. 6. But Iosephus is convinced by that which is written, Gen. 3. that the Cherubims were see to keepe the way to Paradise: they were not fowles or other winged beasts, but Angels which kept that way: neither was there here any feare of idolatry, because these Cherubims were not in the open view and sight of the people, but in the most holy place, whither none had accesse, but only the high …, and that once in the yeere.

2. R. Abraham, Ab. Ezra thinketh, that the Cherubims doe signifie any shape, either of bird, beast, or man: as Ezech. 1. the beasts which appeared, having the face of an Eagle, a Lion, a Bullock, a Man, are chap. 10. called Cherubims. Contra. The Prophet calleth them Cherubims, not in respect of that forme and shape, wherein they appeared, but because he knew th…m to be Angels and blessed spirits that so appeared; therefore he giveth the … name to them all, and there their forme and shape is expressed: but when they are called Cherubims, without any determination of their forme, they are alwayes held to have appeared in humane shape, Tostat. qu. ….

3. Oleaster leaveth not this matter indifferent, as Ab. Ezra ▪ but thinketh that these Cherubims had rather, formam animalium, the sonne of beasts, such as Ezechiel describeth, than of men; because it is no where expressed, that the Cherubims had the shape of men, as there they are described to have the faces of beasts: and beside, if they had beene made like men with hands, that would have hindered the stretching out of their, wings Contra. 1. As though the Cherubims in Ezechiel are not as well said to have had the face of a man, as of other creatures there expressed. 2. To take away the other doubt and difficulty, we need not imagine with Montanus, who se…eth forth the Cherubs with wings only, without hands: for that were an imperfect forme, to give them the shape of a man without hands: and the Cherubs described, Ezech. 1▪ 8. had … which came under their wings: but the Cherubs might very well be described with stretching out wings, notwithstanding their hands, which they either touched the mercy seat with, as some thinke, … her held them upright, as praysing God, as R. Salomon.

4. Montanus saith, …; That these Cherubs were divers,De arcae fabrica. in the shape of male and female. But that is not like … they were made to represent the Angels and blessed Spirits, where is no diversity of sex, of male or female.

5. The opinion than of R. Salomon is the …st, that the Cherubs were pictured and portraited in humane shape, in the forme of young men▪ because so the Angels used to appeare in times past▪ as to Abraham and Lot, and they … the Angeli were sent from heaven, they are said to flie, as birds … the ground, Tostat. And what shape the Cherubims were of … be gathered by the description … those which Salomon made, which stood upright on their feet, 2 Chron. 3.…3. … understood of any other than the humane shape, Pelarg. Ribera. They were pictured with wings, and not naked, as Montanus describeth them, but clothed and apparelled▪ because it is forbidd…n… chap. 20. … should be discovered at Gods Altar, Iunius.

QUEST. XXVI▪ … Cherubim, … Seraphim.

BUt it will here … these are called Cherubim, rather then Seraphim, which is another name gi…en … Angels, ….

1. Some were of opinion, that they might indifferently be called either Cherubim, or Seraphim: but Hierom confuteth them,Epist. 143. …d Damasum. Psal. 80.1. and 99.1.Ps 80:1Ps 99:1 writing … say in their prayers, Thou which sittest … no where used in Scripture, but only ….

2. Others answer, that the Seraphim… … which shall be revealed in the p. 486next world, the Cherubims, ad ministerium, for the ministery and service of God: and therefore the Cherubims are here pictured, rather than the Seraphims. Contra. 1. But the most holy place, where these Cherubims were set, was made to represent Gods glory: therefore the Cherubim served here to set forth Gods glory. 2. The Seraphims also were ministring Spirits, as well as the Cherubims, as they are set forth, Isay 6.

3. Neither is it a sufficient answer to say, that the Seraphims appeared with six wings a peece, Isay 6. and these had but two, they were therefore Cherubims not Seraphims: for the Cherubs, that here were described but with two wings, Ezach. 1.6. were said to have foure. So that if that were a good reason, these should neither be called Cherubims: Therefore they are not so called or distinguished, in respect of their more or fewer wings: for the Angels being Spirits, have neither wings, nor any other visible shape of themselves, but they are described and called diversly, according to those severall offices and imployments, wherein it pleaseth God to use them.

Lib. 2. de templ. cap. 6.4. Ribera maketh this to be the reason, why God is said to fit upon the Cherubims, which word signifieth multitude of knowledge, to shew that God farre exceedeth the wisdome and knowledge even of those excellent Spirits: and therefore he is said to sit above the Cherubims. But beside that this signification of the word Cherub hath no ground, as is before shewed, God in this sense might as well be said to fit betweene the Seraphim, which signifieth burning as fire, for the Lord in brightnesse and in fiery justice exceedeth the Angels.

5. This reason then may rather be yeelded, Visiones ad rerum s…arum argumenta accommodanda sunt; Visions must be applied unto the argument and scope of the things themselves, Iun. in Isai. 6.2. Now because Seraphim is a name given to the Angels, in respect of their fiery and purging zeale, they are so called, when they are sent to purge and cleanse the world, in being ministers of Gods judgements: but Cherubim being a title of love and favour, being taken for a beautifull and lovely picture, this name was more fit to be used in this place, these Cherubs being to attend upon Gods mercy seat, from whence he shewed and extended his favour.

QUEST. XXVII. On which side of the Arke the Cherubs were placed.

Vers. 18. THou shalt make them at the two ends of the MercieMercy seat, &c. …. Cajetane is of opinion, that these two Cherubs were set one against the other in the long sides of the Arke, and not at the ends: Extrema propitiatorii intellige extrema longitudinis; The ends of the MercieMercy seat understand to be the ends of the length. But this agreeth not with the description; for they are said to cover the MercieMercy seat with their wings: but if one Cherub were of one side, and the other against it in the length of two cubits and an halfe, if they stretched their wings out right, the two ends should be left uncovered▪ and so should they be, if they put their wings crosse one toward another.

2. Some thinke that both the Cherubs were of one side in the length, and the right wing of the one to touch the left of another. But this cannot stand neither, for their wings could not by this meanes cover the Arke; and beside, their faces must be one toward another, and toward the MercieMercy seat also: which could not be, if they stood both upon one side; for then turning their faces one toward another, they should turne them away from the MercieMercy seat.

3. Some admitting, that the Cherubs were placed at the two ends in the breadth; yet thinke that they stretched their wings on high, and not directly one toward another. And Cajetane is of the same opinion, alas non expansa… ad latera, &c. that their wings were not stretched out on the sides, to the right hand or left, but upward. Now the text putteth both together, that they shall both stretch their wings on high, and cover the MercieMercy seat: But if they should only stretch them upward upright, and their wings not one meet another, then the long sides of the Arke should be left uncovered.

4. Wherefore, it is most agreeable to the text, that these Cherubs were made, not in the length of the MercieMercy seat, but in the breadth; because they are prescribed to be made in the two end…; and then they stretched their wings in such sort one toward another over the MercieMercy seat, as that they covered it, Tostat. Montan. Lippoman.

QUEST. XXVIII. Whether the Cherubims stood upon the ground, or upon the MercieMercy seat.

Vers. 19. OF the MercieMercy seat shall yee make the Cherubims, &c. 1. Some thinke that these Cherubims did stand upon the ground, and so held up the MercieMercy seat betweene them, in their hands. Sic Thomas, Cajetan. For the Propitiatorie being the seat of God, it would seeme inconvenient, that the Cherubs should stand upon it. But this reason is nothing for it was not the very seat and throne of God, but a figure and representation only; and yet we read…, Isay 6.2. that the Seraphims indeed did stand upon the throne of God.

2. Oleaster seemeth to thinke that these Cherubs, … saper capita propitiat…rium, did hold the MercieMercy seat upon their head, as Ezech. 10.1. The throne of God appeared above upon the head of the Cherubims. But that place serveth not so express… the description of the Cherubims, made here by Moses no more than the other parts of that vision, that every one of th…se Cherubs had foure faces, and … i… wings. And if the Cherubs had held it upon their heads, it could not have … put upon the Arke, as it is said vers. 21.

3. … ▪ in his description maketh the Cherubim… …aked standing upright, with their feet upon the MercieMercy seat▪ But seeing they were made with the … out of the MercieMercy seat, of the very … p…ce of gold, it … like, that the whole … of a man at large, from the feet to the head, was so beaten out with the hammer: and therefore Tostatus conj…ureth well, … cu… pedebus the Cherubim… … with their feet.

p. 4874. Wherefore R. Salomon thinketh …ight, that …, the Cherubs stood upon the cover: for Exod. 37.7. they are said to be made upon the two ends of the MercieMercy seat; and if they had stood upon the ground, the covering could not have beene put close to the Arke to cover it: yet it is not to be imagined, that the Cherubs stood aloft with their fee… and all; for such a compleat and full picture, could hardly be made with the hammer out of the same peece: but it is like, that the upper part onelyonly of the Cherubs was so beaten and drawne out; such as were afterward wrought in the curtaines, chap. 26.1. And thus the picture of the Cherubs standeth drawne in some Geneva Bibles.

QUEST. XXIX. The difference betweene the Cherubims which Moses made, and those which Salomon set up.

BUt here it shall not be amisse to observe the differences betweene these Cherubims which Moses made, and those which Salomon afterward set up in the inner house of the Temple: 1. They differed in the matter; these were all of gold, but those were made of Olive-tree overlaid with gold, 1 King. 6.21. 2. Those were ten cubits high▪ and their wings each of them five cubits, from the end of one wing to another were ten cubits, ibid. vers. 24. Cajetane; but these Cherubs wings could not be two cubits and an halfe long: for their wings meeting together did but cover the MercieMercy seat, which was but two cubits and an halfe long. 3. Their wings were spread all one way, and they stood together, with one wing they touched one another, and with the other they touched the wals of each side, 2 Chron. 3.12. but these Cherubs stood at the two ends of the MercieMercy seat. 4. Salomons Cherubims looked both one way toward the house Eastward, but these looked one toward another, at the two ends of the Arke, North and South, Ribera. 5. Those stood upon their feet on the ground, ibid. but these were set upon the MercieMercy seat. 6. Those served to cover the MercieMercy seat which covered the Arke: but these were made over and beside for an ornament to the house: for there were together both the Cherubs upon the Arke, which Moses caused to be made, and those other which Salomon set up, as Abulensis thinketh.Quaest. 18. in Exod. 25.Exod 25

QUEST. XXX. Of the places where the Lord used to speake with Moses.

Vers. 2…. THere I will appoint with thee, &c. 1. There were two uses of the MercieMercy seat: one was externall to serve for a covering of the Arke; the other was spirituall, it was as Gods oracle from whence the Lord revealed his will as sometime out of the fiery bush, and afterward out of the cloud, so now he would speake unto him from betweene the Cherubims, Lippoman. 2. God speaketh after the manner of men, more principis statuentis locum audientia, as a Prince that appointeth a place of audience: and he saith thus much in effect, Thou shalt not need to come alwayes unto mount Sinai▪ to consult with me, I will be ready to heare thee from this MercieMercy seat, Cajetane. 3. There were three places where the Lord gave audience to Moses, and where he used to speake unto him: one was at the doore of the Tabernacle, where the Altar of burn… offerings was, chap. 29.42. the other was out of the cloudy pillar, Numb. 12.5. but this for the most part did concurre with the other: for the pillar of the cloud did usually stand in the doore of the Tabernacle, when the Lord fro… thence spake unto Moses: but the chiefe and principall place from the which the Lord spake unto Moses, was the MercieMercy seat, Numb. 7.89. Wh… Moses went into the Tabernacle of the congregation to speake with God, he … the voice of one speaking unto him from the MercieMercy seat, &c.

QUEST. XXXI. Whether God himselfe, or an Angell spake from the MercieMercy seat.

Vers. 22. FRom above the MercieMercy seat, &c. will I tell thee▪ Tostatus thinketh, that it was not God himselfe that framed this voice from the MercieMercy seat▪ but some Angell, and that by certaine instruments, as by the condensation and thickning of the ai…e between the Cherubims over the MercieMercy seat: which was not seene by reason the high Priest when he entred into the most holy place filled it with the smoke of the incense, so that the MercieMercy seat was covered therewith, Levit. 16.13. And he addeth further, That Deus no… … voce…, &c. God could not create those voices, because a voice is made by prolation successively: Sed Deus non potest ager… per successionem ▪ But God cannot doe any thing successively▪ as we cannot doe any thing in an instant, &c. Thus Tostat. qu. 22.

Contra. 1. It is not doubted of, but that Angels by their Angelicall power can frame voices and sounds by such meanes and instruments as they apply to that end: but if an Angell can bring forth a voice by meanes, much more God can doe it, that made the Angels, and that without meanes. 2. The cloud of the incense was not to that end to hide the co…ealed and thickened aire upon the MercieMercy seat▪ but somewhat to obscure the sight of the MercieMercy seat it selfe▪ that the high Priest should not ga…e too much upon it. 3. To say that God cannot create a voice, i… to deny his power, to whom nothing is impossible. 4. And though God can doe whatsoever it pleaseth him in a moment, yet he doth also sometime worke successively, to apply himselfe to on… capacity: as he thought good to be six dayes in making the world,…. King. ….14. which he could have dispatched in a moment. So the Lord could have healed Naama…s leprosie with once washing, but his flesh was not healed till he had seven times washed. Our blessed Saviour could with once laying on of this hands have … the blind man, but he thought good to restore his fight by degrees▪ at the first he saw men walking like …ees,Mark. ….2… ▪ and at the second laying on of his hands, he sa… every man afarre off cleerel… ▪ …. But that it was the Lord himselfe, not an Angell, that used to speake from the MercieMercy seat it is evident▪ …th because they used to pray unto him that sate betweene the Cherubims▪ and they give unto him the … God of Israel: as Flez…kiah prayeth, O Ie…vah … ▪ the God of Israel, which … Cherubims, Isay 37.14Isa 37:14thou art very God alone over all the kingdomes of the earth▪ th… hast made the heaven and the earth. These titles and attributes, to be the p. 488Lord of hos…s, the God of Israel, God alone, … of heaven and earth, doe … only unto God, and cannot be given unto any Angell.

QUEST. XXXII. Of the spirituall signification of the pr…pitiatorie.

NOw to shew the signification of this Propitiatory and MercieMercy seat: 1. Augustine thus applieth it: The two Cherubs doe shadow the Propitiatory, that is, honorant velando, they doe honour it in vailing it, because great mysteries are there hid: …uvic… se attendunt, quia consonant, &c. They doe looke one on another, because they agree: for the two Testaments are there figured: their faces are toward the Propitiatory,Quaest. 105. in Exodum. Quia misericordiam Dei, in qua una spes est, vald… commendant; Because they commend the merciemercy of God, wherein their hope only is.

Super Ezech. homil. 6. Rom. 3.25.Rom 3:252. Gregorie to the same purpose: What is signified by the Propitiatory but the Redeemer of the world, as the Apostle saith, Whom God hath set forth to be a reconciliation, or propitiation through faith in … bloud? What doe the two Cherubims betoken, one looking upon another, Nisi quod utra que testamenta in mediatorem Dei & hominum concordant? But that both the Testaments doe agree concerning one Mediatour of God and men: whom the one pointeth out, the other exhibiteth.

De incarnat. …nigen. cap. 13. 1 Iohn 1.2.1 John 1:23. Cyril also by the Propitiatory understandeth Christ, who is our propitiator and reconciler: as the Apostle saith, If any man sinne, we have an advocate with the Father Iesus Christ the righteous. And he addeth further, in that the Cherubs looke toward the Propitiatory, he would have it to signifie these two things: Nutui Domi…ico intenti sunt, &c. The Angels are intent upon Gods will ready to doe it: Et nunquam Dei satiantur aspectu; And they are never satisfied with beholding of God.

4. Rupertus consenting with the rest, that the Propitiatory shadoweth forth Christ; the pure gold, whereof it was made, his divine substance; the two Cherubs, the two Testaments, addeth this of his owne: The shadowing of the Arke with their wings, sheweth, quia humilitatem crucifixi Domini dofe… dunt, that the two Testaments doe defend the humility of our Lord, being crucified, from the blasphemies of the Jewes, who thought him as smitten of God for his owne sinnes, whereas he died for ours.

5. But Calvin leaving other curious observations, hath put all these together: 1. God in the Cherubs and Angels, by whom he exerciseth the government of the world, symbolum presentiae suae statuit, setteth forth a symbole, or signe of his presence. 2 Extensio alarum promptitudinem obsequii, &c. The stretching out of their wings sheweth their ready service. 3. They looke toward the Mercy seat, intenti ad … Dei, as waiting upon God to know his pleasure. 4. And in that they are joyned to the Propitiatorie, it betokeneth, Christi descensu coelos apertos; That by Christs descending the heavens were opened, and the Angels descended and ascended for the elects sake. 5. Mutuo… intuitus consensum d…signa… ▪ Their mutuall beholding one another sheweth their joynt consent in executing Gods commandement. That former conceit of applying the two Cherubims to the two Testaments, Calvin refuseth as too curious. 6. Gallasi… by the spreading of their wings understandeth the reverence of the Angels to the Majesty of God, shadowing their faces with their wings, as not being able to behold it. 7. Simlerus addeth farther, that in looking toward the Propitiatory, which signified Christ▪ is insinuated, that they looke toward Christ, and are ready to serve and minister unto him: and by their looking they shew their admiration of the great mystery of our redemption▪ which, as S. Peter saith, they desire to behold▪ 8. Osiander noteth further, that as God promised his presence in the Mercy seat, and from thence declared his will; so God is present to every one that seeketh him in Christ, and in him the secrets of God are revealed, and manifested unto us.

QUEST. XXXIII. Of the matter whereof the table was made.

Vers. 23. THou shalt also make a table of Shittim wood. 1. Now such things are described as were to be placed in the outward Sanctuary next unto the most holy place: and first the table, Lyranus. 2. And foure things … declared touching this table, the matter whereof … should be made, of Shittim wood, the forme, the parts, the crowne, border, rings, and the vessels thereunto belonging, Pelargus. 3. The matter whereof it was made was Shittim wood, which was a most durable and lasting kinde of wood: for the Lord intended, that these ornaments and instruments of the Tabernacle should not be renewed, but continue during all the time of the old Testament, untill the comming of the Messiah: unlesse it should chance some of them to be lost, or taken away: as it is like, that in the captivity, both the Arke and golden Altar were lost:2 Macchab. cap. 2.5. though that report have small probabi…ity, that Ieremie should hide them in a certine cave, which could not be found againe afterward. After the captivitie the Altar of incense was renewed, because there was necessary use thereof in offering of incense, as wee reade of Zacharie, that he burned incense in his course, Luk. 1.9. but the Arke was not made againe, because there was not such rise thereof, the Tables of stone being missing, which the Arke was specially made so containe and keepe, Tostat. 4. This table also was overlayed with gold: so that, corpus mensae cedi inum …uit, … &c. the body of the table was of Cedarwood, the barke or skin of gold. And it is like that it was covered with gold, both within and without, though it be not so expressed, as the Arke was before Cajetane.

QUEST. XXXIV. Of the forme and fashion of the table.

Vers. 23. OF two cubits long, &c. 1. It is of the same height with the Arke, a cubit and halfe high, but neither of the same length nor …, it wanteth halfe a cubit of each: it was but two cubits high and one cubit broad: and the reason is, because the Arke was made hollow, like a chest, for somewhat to be part within it▪ but this … in the hollow and nether part of it, but only in the plaine part above, where the … were set, Tostatus. 2. Iosephus …greeth with … description, saving that he saith it was …, which maketh a cubit and halfe, … p. 489it for the larger …, which containeth the space or measure of twelve fingers: so by this wee may gather, what he meant before in the description of the Arke, when he said it was three hands high, that is, … cubit … ▪ 3. But it seemeth strange, that Iosephus should liken this table unto the tabl… of Apollo … Delph…, and the … thereof like to the bed-…, which certaine Grecians, called Doriense did use: whereas Moses Tabernacle is farre … ancient, than the Temple at Dolph…s? and though … were not, it is unlike that God would have taken a paterne from Idolaters. 4. Cajetane thinketh, that pe… d…s mensae erant de integritu…mursa, &c. that the feet of the table were whole with the table▪ and not severed from i… ▪ that it might be carried altogether. But this is no… like, that of one peece of wood, both the table-boord, and the frame could be made and vers. 26. the feet are named as a distinct thing from the table. 5. Some thinke, that whereas he is …id to make a border foure fingers broad, that the table-boord or planke was of that …, Lyran. But that cannot be thence gathered: for this border served for another purpose to keepe the table-feet together; it was not … to the edge of the table: for to that end a crowne or edge was appointed to be made before, vers. …4.

QUEST. XXXV. Of the placing of the two …, and the border of the table.

Vers. 14. THou shalt make▪ thereto a crowne of gold. 1. Whereas mention is made of two crownes, or edges of gold, and some borde… ▪ Lyranus thinketh, that they were in effect the same, being only distinguished in place; that there was one broad place of …, whereof foure fingers covered the edge of the table, foure …ngers stood … round abou…, and foure fingers beneath: like as in a playing table, which hath the chesse-game on the one side, and the dice-play on the other, there is an edge which standeth up on both sides. So also Ioseph…s. But Tostatus misliketh this opinion, as contrary to the text; which describeth these three as divers things, and one made after another▪ they could not then be all one part.

2. Yet Tostatus himselfe is deceived, who thinketh, that first the border was made round about the table, and then upon that was set a crowne, to helpe to keepe from falling the things set upon the table; and upon that, another crowne fo…omelinesse sake, to be an ornament to the table. So also Lippoman. But this cannot stand, for first one crowne is appointed to be made, then the border, and then the other crowne. It had beene a preposterous description, if the two crownes had beene set together; the border being appointed to be made betweene; and the second crowne had beene superfluous, the other serving sufficiently, both for use, and ornament.

3. Some thinke that these two crownes were set one upon another, to signifie the two kingdomes, one of Israel, the other of Judah, Histor. soholastic. Contra. This is like to that other fansie of the Jewes, that in the nether crowne were pictured all the Kings of Judah from David, unto Zedechiah. As though Moses, being commanded to make every thing precisely, according to the paterne shewed in the mount, would have omitted any thing in the description set before him. And further, the ground of this supposition is false; for one of the crownes was not set upon another.

4. Osiander thinketh, that the crowne spoken of, vers. 25. is the same, which before was described, which was set aloft above the border: of the same judgement seemeth to be Hugo de S. Victor. Dud… illas coronas, quasi unam dixit; Hee speaketh of those two crownes as one. But the text speaketh evidently of two crownes, one to be made round about the table, vers. 24. the other to be round about the border.

5. Wherefore, the best description is this, that the crowne first spoken of, was to be set round about the table to keepe from falling such things as were set thereon, Simler. Ne aliquid posset e m…nsa elabi; Lest any thing should fall from the table, Cajetan. Ribera. Riber. de tempi lib. 2. cap. 10.Then that border of an handbreath did compasse the feet of the table above, Vt immoti cohaererent; that they might be held together from parting asunder, Pelarg. Iun. The other crowne was under the table to keepe it in, ne de trapezophora depelleretur, that it should not fall from the frame or trestles, Iun. Pelarg. For otherwise, this description of the table should be imperfect; if there were nothing to hold the feet together, and to keepe the table from swarving. Iosephus thinketh, that there were certaine claspes which went thorow the rings, and caught hold of the edge or lip of the table, to hold it fast: but there is no mention made of any such in Moses description; and the use of the rings was only to put the barres thorow to carry the table by, vers. 27.

QUEST. XXXVI. How the table of shew-bread was carried.

Vers. 27. OVer against the border shall the rings be, for places for barres, &c. 1. These rings of gold were placed in the upper part of the frame toward the table, for more convenient carriage, Lyran. And the text saith, that the ring▪ were over against the border, Cajetan. Or, juxta, next unto the border, as Oleaster interpreteth the word leumat, or leghumath. 2. Tostatus thinketh it probable,Quaest. 27. in Exod. 25.Exod 25 that the rings were not in the long sides of the table, but in the breadth; for if they had beene in the length of the table, which is supposed to have beene borne of foure men, two before, and two behind; there should have beene but one cubit, which was the breadth of the table betweene them that caried it, which had not beene roome enough. So also Ribera. But I rather thinke with Montanus, that the rings were in the long sides, as before is shewed in the description of the Arke: they had all one manner of carrying: and the space of a cubit betweene was sufficient, if it be supposed that the right shoulder of the one, was toward the left shoulder of the other: and they might see better so to goe, carrying upon their neere shoulders. 3. This further is to be considered, that there were two kind of carriages of the Tabernacle; and the things therein … for such things as were light and portable they carried upon their shoulders, the rest, as the boords of the Tabernacle, and the large coverings were carried in chariots, Num. 7.7, 8. Now some things were carried on their shoulders, that had no barres, as the golden candlesticke, with the instruments thereto belonginge for first it was wrapped and packed up in a …loth, and then p…t upon the barres, Numb. 4.10. and p. 490some things had barres, which they were not carried by, as the boords of the Sanctuary had barres, which served not for carriage, but to fasten them together, Tostat. qu. 27.

QUEST. XXXVII. Of the dishes and cup… belonging to the …able, the use, and number of them.

Vers. 29. THou shalt also make dishes for it, &c. 1. Some, whereas here are foure kinde of vessels named belonging to the table, doe leave it altogether uncertaine, for what speciall purposes they served. Ab. Ezra saith, De his vasib…s scimus quid di…rius … nost…, &c. Of these vessels wee know what our Rabbins or masters say; and addeth no further, as though there were small certainty in their tr… ditions. So also Cajetan. Ingenu… fate…r … nescire tum form… vaserum, tum off…iae, &c. I ingenuously confesse I know not, neither the fashions of these vessels, not their offices. But it is not good to leave this matter thus altogether in suspence. 2. And yet Tostatus opinion is not probable, that these vessels here named, were not all for the use and service of the table: but that the vessels which served for the use of the golden, and brasen Altar, were set upon this table; as the second, which is translated phialae, goblets, he thinketh were used to powre wine into; and the fourth sort, which the Latine interpreteth, cyathos, cups, were vessels to powre in wine with, like unto our spout-pots. But as Riber… well observeth, if wee consider the smalnesse of the table, which was only a cubit broad, and the greatnesse of the loaves, Videbimus nihil loci relinqui …et vasis;Lib. 2. de templ. cap. 1…. Wee shall finde there was small roome for those vessels, to be set upon that table. And beside, in Salomons Temple, there were other tables beside, ten in all, which were made to set the vessels upon.… Chron. 4.8. And whereas the Latine Translator readeth in the last place, C…ps, in quibus off… renda erant libamina, wherein drinke offerings should be offered, as also reade the Chalde and Septuagint, the word nasac, signifieth not only to powre out, but to cover; and so reade here, Vatablus, Iunius, Oleaster. They were such vessels as the table was covered with: for what use of powring out could there be, where was nothing set but bread?

3. Touching the number of these vessels; Montanus thinketh there were but two that were under the two rowes of bread, and two above. But it is most like, that every one of the loaves had his dish below, and a cover for the same above: for to what end else served the coverings, but to keepe the bread close and cleane? Iunius thinketh further, that every one had his incense cup above, because the Princes offered 12. incense cups, Numb. 7.84. and it may be gathered, Levit. 24.7. that every bread or loafe had incense put to it, for a remembrance, to be an offering made by fire unto the Lord, in stead or place of the bread, when it was renued, and removed every Sabbath, Iun. Pelarg. But herein Iosephus is rather to be credited, who was an eye witnesse of those ceremonies, who saith, there were two incense cups upon the two rowes, which seemeth to be most agreeable to that text, Levit. 24.7.

QUEST. XXXVIII. Of the foure kinde of vessels in particular, which served for the table.

Vers. 29. THou shalt make dishes for it. 1. The word is ke…rath, or keg…arath, which signifieth a hollow dish or platter. Iunius thinketh, they served formandis panibus, to fashion the bread with, that they should be all of one fashion. But it is not like, that these golden platters or dishes were used in the baking of the loaves; for these dishes were not removed out of the Tabernacle. It is probable, that the Priests themselves did bake the loaves of such flowre as was offered them, for so they are commanded to doe, Levit. 27.5. Thou shalt take fine flowre, and bake 12. cakes thereof. But it is not like, as Hierom reporteth out of the traditions of the Hebrewes,In cap. 10. Malach. 3. Antiquit. c. 10.Mal 3 that the Priests themselves did, s…rere, demetere, molere, coquere, both sow and reape, grinde and bake these loaves. Neither, as Iosephus writeth, Ex publica praebetur panis non fermentatus; Vnleavened bread was given in common: but rather flowre was offered to the Priests (not ready baken bread) and then the Priests did bake it themselves, Levit. 24.7. But in the moulding, kneading and baking, they used not these golden dishes: it is like they had other iron moulds and dishes which they baked the bread in, as Borrhaius noteth out of the traditions of the Hebrewes; the golden vessels only served to place the loaves in, being baked, and set upon the table. The Latine Translator calleth them acetabula, which properly signifieth sawcers, or little dishes; but they were no small dishes, that contained loaves of that bignesse, every one having eight pound, as thinketh Ribera: the word also signifieth sawcers to put vineger in, whereupon the Interlinearie glosse, by these vineger sawcers, would have signified, mordax praedicatio, quae vitia corradat, biting speech to nip sinne. But this is very improperly gathered; for as Tostatus noteth, in the Tabernacle, nullus erat aceti usus, there was no use for vineger.

2. The second kinde of vessell is, caphath, which signifieth an hollow vessell, like to the palme of the hand, which served for the incense, Iunius, Vatablus, Pelargus. The vulgar Latine calleth them phiala…, cups to examine the wine in, which was offered, Lyran. Tostat. So also Rupertus, who thinketh they were glasses: but that cannot be, seeing all these vessels were of gold; and here was no use for vessels and cups to receive wine in: all these served for the shew-bread table.

3. The third kinde are kesoth, which were not thuribula, incense cups, as the Latine Interpreter, whom Lyranus and Tostatus follow, for they are spoken of before. R. Salomon thinketh, they were golden canes or reeds, which were put betweene the bread, to convey the aire unto the loaves, that they should not mould. So also Vatablus, and Montanus. But they were rather covers for the other plates and dishes, to cover the bread, and keepe it close, and so they might better be preserved from putrifying or moulding: so thinketh R. Iehudah, a most ancient Hebrew writer: and this is the more probable, because Num. 4.7. they are called scut…llae tegminis, plates to cover with, Iun.

4. The fourth sort of vessels are called Menaki…th, which word commeth of nakah, to cleanse. 1. Iunius calleth them scopulas, beasomes, Cajetane, mundateria, cleansing things, Montanus, expurgatoria instrumenta, instruments to keepe the table cleane with. But seeing these instruments were all made of gold, they had beene very unfit to sweepe or cleanse the table. 2. Neither were they cyathi, powring cups or p. 491spout-pots, as Tostat. Lyran. following the Latine text, which readeth, to offer drinke offerings: whereas the word nasa…, signifieth rather here to cover, than to powre forth, as is before shewed. 3. Oleaster thinketh they were certaine mantils, that covered the bread and other vessels: but this could not be, because they were all of gold; and the face, or shew-bread was not covered or hid in the Tabernacle. 4. Therefore it is most like, that these were the covers to the incense cups, as they are joyned with them▪ Lev. 4.7▪ as the other before called kesoth, served to cover the bread-plates, or dishes. So Va…abl. Lippom.

QUEST. XXXIX. Why it was called the shew-bread or face-bread.

Vers. 30. ANd thou shalt set upon the table shew-bread, or face-bread. 1. R. Salom. imagineth they were called face-bread, because on two sides they were turned up like unto simnels. 2. Other of the Hebrewes thinke they were so named, because they were made foure square like unto a bricke, with foure plaine sides, which they call faces, Ex Oleast. 3. Others, because they were baked in certaine moulds, and so were of the same fashion above and below, otherwise than our common bread, which is flat on the bottome next the harth, and round above, Tostat. Lyran. 4. Cajetane conjectureth, that they were notati characteribus duodecim sil…erum Israel; printed with markes of the twelve sonnes of Israel, and therefore so called. 5. But indeed they have that name given them, because they were alwayes in the face and sight of God: as the words following expound, Before my face continually. And in the same sense the Septuagint translate here foreign, face-bread, or presence-bread: and sometime they call them foreign, shew-bread, which terme the Apostle retaineth, Heb. 9. and the Latine translator followeth, calling them panes propositionis, shew-bread, in the same sense: because they were alwayes set forth and shewed as in the presence of God: but the sense is more full and evident to call them panem facierum, as Vatab. Montan. Pagnine, or in the singular, panem fac…e…, face-bread, Iun. because the word panim in the Hebrew wanteth the singular, Ribera. And whether from the Hebrew word panim in this sense, the Latine word panis, bread, may not be derived, I leave it to the Readers consideration.

QUEST. XL. Of the order and quantity of th…se loaves.

COncerning the order and manner of setting these loaves: 1. Tostatus thinketh that they were set in duobus cumulis, in two heapes: and his reason is, because otherwise so many loaves, being of that bignesse containing every one two tenth deales of an Epha, could not be placed in a table of so small breadth. 2. But it is more like, that these twelve loaves were placed in duobus ordinibus, in two rowes or orders, one upon another: as may be gathered, Levit. 24.6. Thou shalt set them in two rowes, or orders: six in each row: and the same reason alleaged for the heaps may be urged against Tostatus: for unlesse these loaves so many in number, and so great in quantity had beene placed in order, and not tumbled in heapes, they could not have beene all set in so small a roome. 3. And concerning the quantity of these loaves, they did each of them consist of two tenth deales of an Epha, that is, two Homers, Levit. 24.5. And every Homer held about three pints, as is shewed before, qu. 24. in chap. 16. Iosephus saith that every loafe contained two of the measures called Assaran: Lib. 3. Antiqu.and the Assaran held seven of the measures called Ch…tyla, which was about a pound weight:Lib. 2. de templ. cap. 10. so that every one of those loaves did weigh about seven or eight pound, Ribera.

QUEST. XLI. Of the mysticall signification of the table of shew-bread.

NOw as touching the mysticall sense and application of the table of shew-bread, with the instruments thereof: 1. Beda by the table made of Shittim wood understandeth the Scriptures, consisting of the holy acts and sayings of the Prophets and Patriarkes: By the foure rings the foure Evangelists, by whom the Gospell was catried and preached to all the world: By the foure feet, the foure senses of Scripture, the historicall, allegoricall, tropologicall, anagogicall. Rabanus also followeth the same steps. 2. By the divers vessels, the goblets, the incense cups, the dishes, Gregorie understandeth the diversity of gifts in the Church, which all helpe to furnish the Lords spirituall table. 3. Iosephus by the table and twelve loaves, thinketh the yeere with the twelve moneths to be deciphered. 4. Genua…us thereby understandeth the earth, and by the loaves the fruit thereof. 5. Some by the Altar of incense understand the contemplative life, which is spent altogether in the contemplation and praise of God: by the table of shew-bread, the active life of those which are given unto good workes: by the golden candlesticke, such as both in words and workes, in contemplation and action doe shine as lights, Ribera.

6. But these mysticall diductions are somewhat curious. Yet thus farre these typicall ceremonies may safely be extended: the Arke signifieth the presence of God in Christ; the table of shew-bread the family of Christ, which is nourished and fed by him: by the golden candlesticke, the manner of administration in the Church is represented, which the Lord doth illuminate by his Spirit, Iun. in Analys. Rupertus by the bread understandeth the true bread of life, which is Christ Jesus: so also Marbachius. Ferus by the incense upon the bread collecteth, that we must joyne prayer and thanksgiving with the preaching of the word: by the crowne is signified the hope of everlasting life, where wee shall sit downe at Christs everlasting table in heaven, Simler. By the twelve loaves, the whole Israel of God, which is fed by his word, Borrhaius. And they were taught hereby, quod Deus panem larg…tur, that God giveth bread and food, Tostat. qu. 28. and that their very meat is consecrate unto God, and therefore should feed soberly and reverently, as in his presence, Calvin. And by the vessels of gold, all Christians should learne, ut dent operand, ut vasa sint aurea, non fictilia; to doe their endevour, that they may be vessels of gold, vessels of grace and election, not earthen vessels, and vessels of wrath, Osiander.

QUEST. XLII. Of the forme and fashion of the candlesticke.

Vers. 31. ALso thou shalt make a candlesticke of pure gold, of worke beaten one with the hammer, &c. 1. Iosephus is deceived in his description, who saith, that this candlesticke was ex aur… fusili, Lib. 3. Antiqu. cap 3.sed p. 492non solido, of molten gold, and not solid: whereas it was of one solid worke beaten out with the hammer. In another place also he saith it was made of iron, covered with plates of gold. If it be answered for Iosephus, that he speaketh of some other candlesticke, which was afterward made of iron: it is not like, that any time the Israelites were so destitute of gold, but that they had sufficient to make one candlesticke, Tostat. quaest. 29. & 31. 2. By this description of the candlesticke it is evident, that the picture which is to be seene in Rome of the golden candlesticke, which Titus brought from Jerusalem, and carried in triumph, is not right, because it is not set forth with boules, knops and flowers, as this is, Ribera. 3. The fashion of the candlesticke was on this manner; the shaft went upright, and stood in the middest upon his feet: and from this shaft went out 6. branches, 3. on the one side, and 3. on the other, one above the other: which went out by couples, one on the one side, and over against it one on the other side: neither were they all of one length: for the nethermost branches were longest, and the uppermost shorter, so that they all were of one height above, Tostat. 4. The body or shaft had foure boules, like unto open almonds, and as many round knops, and as many flowers. And under the first knop, came out the first two branches, and so under the second, and third: and in the top, after the branches were gone forth, were the fourth boule, knop, and flower, Beda. So likewise in every one of the branches, there were three boules, as many knops and flowers. R. Salom. and Montanus, with whom agreeth the description in the Geneva Bibles, make in every branch three boules, but beside, but one knop and one flower, because vers. 33. it is said, three boules in the plurall, and but one knop and one flower in the singular number. But Lyranus, with whom consent Cajetan. Tostat. qu. 31. and Ribera, Riber. lib. 2. de Templ. …. 12.thinke better, that every boule had his knop and flower, to be answerable to the worke of the shaft; which had foure boules, and as many knops and flowers, vers. 34. So also Beda. 5. Beside, Montanus is of opinion, that the uppermost lilies or flowers served for the sockets or lampes, where the oile was put to feed the light: so also Pelarg. Genevens. But the flowers only were made for ornament, Calvin. And beside the boules, knops and flowers, there were seven lampes, as vers. 37. after the description of the shaft and branches, with their knops and flowers, it is said, Thou shalt make thee seven lampes thereof. So Tostatus quaest. 29. and Ribera: and 1 King. 7.29. mention is made of lampes, beside the flowers; which lampes were also made out with the hammer, as the rest were: for the whole candlesticke, with every part thereof, was appointed so to be made. 6. But whereas it is added, To give light toward that which is before it, vers. 37. Cajetanes and Oleasters observation is somewhat curious, that because these lights shined directly to that part which was before it, that is, toward the table of shew-bread, right over against it, that every socket had r…strum in … parte, a certaine nosle hanging out, whereby it cast light forward: but indeed the meaning is, that is was to cast light toward that which was before it, that is, every way; as Iunius translateth.

QUEST. XLIV. Of the place where the candlesticke stood.

NOw further it is to be considered: 1. That there was but one candlesticke in the Tabernacle made by Moses, which was sufficient. Salomon indeed afterward made ten lampes, whereof five stood on the one side, and five on the other, 1 King. 7.29. because the Temple was wider and larger. Iosephus saith, he made ten thousand candlestickes.Lib. 8. Antiqu. cap. 2. But it is like the place is corrupted, and ten thousand put for ten. 2. The place where this candlesticke was placed, was not in the most holy place, for thither the Priest went but once in the yeere; but the lampes of the candlesticke were renued daily: neither did it stand in the outward court, which was open, for then it had beene subject to wind and weather, Ribera. And there was the Altar of burnt offering, whereon the fire burned continually, and never went out, Tostat. The place was therefore in the Sanctuary, next unto the most holy place; where, because it was continually covered over, there was necessary use of this light, for the daily service, and ministration of the Priests there, Tostat. quaest. 29.

QUEST. XLV. Whether the candlesticke were made to Moses hand.

Vers. 37. ANd thou shalt make thee seven lampes, &c. 1. Here that slender conceit of the Jewes is confuted, that thinke this candlesticke was made to Moses hand, because it was so curious, and full of worke, that Moses could not tell how to make it: for it is here directly said unto Moses, Thou shalt make thee seven lampes: if then he caused to be made one part of it, it is certaine, that he did so in the rest of the parts: and afterward, chap. 31.8. Bezaliel and Ah…liah were appointed among other things to make the candlesticke: therefore the Jewes conceit hath but a slender ground, because it is said, tegas…h …iet, the candlesticke shall be made: for before it is put in the active, vegasitha, And thou shalt make. 2. And in the same word, foreign, tegaseh, they have another observation as slender & curious, because the letter jod, is superfluous, for ordinarily it should be, foreign, tiggaseh with dag…sh, without jod: they thinke jod, which signifieth ten, to be added, to signifie, that afterward Salomon should make ten candlestickes, as he did, 1 King. 7. But it is an usuall thing with the Hebrewes, for this letter sometime to be defective ▪ sometime to be superfluous, without any mystery. Yet Tostatus is here deceived, that saith they ground this their conceit here, quia deficit litera jod, because the letter jod was wanting: for in the foresaid word, jod is not wanting, but superfluous.

QUEST. XLVI. Of the instruments belonging to the candlesticke.

Vers. 38. THe snuffers, and snuf-dishes. 1. There were two kind of instruments which belonged unto the golden candlesticke, the snuffers, wherewith the lampe was purged: the word malec… chaim, is taken also for tongs, wherewith coales are taken out of the fire, Isay 6. and because snuffers are as it were little tongs to the like purpose, they are called by the same name, Oleaster. The other instrument, Iunius thinketh, served to cleanse the dropping of the lampes, Lyran. So also Tostatus thinketh they were certaine vessels containing water, to quench the snuffe in, that it should not smell. 3. There were also p. 493certaine pipes to every lampe, wherein the oyle was put, to run into the nosle or boule of the candlesticke, where the lampe burned, as may appeare by Zacharies description,How Zacharies description and Moses agreeth together. chap. 4.2. where the Prophet alluding unto the fashion of the golden candlesticke in the Temple, (for otherwise if he had made any new description, the Jewes would not have given any credit unto him) maketh mention of seven lampes, and a boule, that is, to every one a boule to receive the oyle; and of seven golden pipe. Now all these are here in Moses comprehended under the name of lampes, which had both their severall pannes, and receptacles of the oyle, and certaine little pipes, and conveyances beside to powre in the oyle by, Tostat. qu. 30.

QUEST. XLVII. How much a talent was.

Vers. 39. OF a talent of gold. 1. The scholasticall historie maketh mention of three kinde of talents: the Merchants talent, which was fiftie pound, the Citizens talent, which was 70. pound, and the talent of the Tabernacle, which was 120. pound, Tostat. qu. 33. 2. There was also the common talent, which contained 60. pound, and the great talent, which was 80. pound. Ribera. 3. Oleaster thinketh, that the word here used, cicar, signifieth not a talent, but portionem, frustum, a peece, or portion: who herein dissenteth from all Interpreters in this place: and if no certaine quantitie of gold had beene named, it had beene a very imperfect description, to say, Of a peece of gold. 4. Iosephus esteemeth this talent at 100. pound. Epiphanius, at 125. pound: but the right valuation, as Rab. Salomon thinketh, was 120. pound, double to the common talent. So also Rupertus, Tostatus, Ribera, Lippoman. And every pound contained 60. common sicles, Ribera. As may be gathered by comparing these places together, 1 King. 10.17. and 2 Chron. 9.16. For in the first place it is said, Three pound of gold went … a shield: and in the latter, Three hundred shekels went to a shield. A talent of gold then by this account, weighed 7200. shekels, counting the talent at 120. pound, and every pound at 60. shekels. And a pound of gold in value is esteemed at 100. crownes, and the talent at 12000. crownes, Iun. Montanus then is deceived, which maketh the weight of a talent to be but a thousand and eight hundred sicles: therein following Camhius, and Levi Getson, in 1 Sam. cap. 17. 5. Now the reasons why the summe of gold is named, whereof the candlesticke should be made, and so not in the rest, may be yeelded to bee these two; both because the candlesticke was all of gold, so were not the other, neither the Arke, nor the table: and for that their measure is se… downe, both the length, and breadth, and so they might ghesse how much gold might goe to the making of them by the measure: but here, because there is no proportion set downe of the candlesticke, the gold is summed, that went to the making of it, Tostat. qu. 33.

QUEST. XLVIII. Of the mysticall application of the candlesticke.

COncerning the application of this ceremoniall part of the Tabernacle.Lib. 3. Antiq. cap. 8. 1. Iosephus by the seven lampes understandeth the seven Planets, and the greatest in the middest sheweth the Sunne, the greatest and the middlemost of the Planets. 2. Tostatus by the candlesticke would have set forth the life of man, and by the seven branches the seven dayes of the weeke, which being multiplied doe measure out the time of mans life, q. 33. 3. So Rupertus by the six branches would have insinuated the six dayes of the creation, and by the shaft in the middest, which made the seventh, the seventh day, wherein God rested. 4. Beda, by the three branches one way, and three another, thinketh to be understood the Doctors of the Church, which in the old Testament did fidem sanctae Trinitatis designare, &c. hold the faith of the holy Trinitie. But these applications are somewhat curious and against the Apostles rule, Which are shadowes of things to come, but the bodie is in Christ, Coloss. 2.17. These types therefore and figures are shadowes of things to come, not past, or then present, and they must be referred to Christ the bodie of them. 5. Wherefore, 1. this candlesticke some understand to be the Church of God, as Apocal. chap. 1.2, 3. the Churches are compared to candlesticks, Ribera, Piscator. But they are single candlesticks, not the candlesticke with seven lampes. 2. It better therefore signifieth Christ, who is the true light that inlighteneth his Church: as Gregorie, Quis in candelabro, nisi redemptor humani generis designatur? In Ezec…i…. homil. 6.Ezek 1Who is expressed in the candlesticke, but the redeemer of mankinde? So also Beda: Hastile candelabri ipse qui est caput Ecclesia debet intelligi: By the shaft of the candlesticke must the head of the Church be understood. Ferus also to the same purpose: Candelabrum Christus, qui veri luminis est sustentaculum: Christ is the candlesticke, who is the upholder of the true light. 3. The six branches doe betoken the Apostles and Pastors of the Church, which are as branches which come from Christ, who is the vine, as these doe issue out of the shaft or bodie of the candlesticke, Marb. 4. The seven lampes doe signifie the manifold gifts of the Spirit, Pelargus. 5. The knops and flowers, the divers graces and ornaments which the Lord endueth the faithfull with, Simler. 6. As the candlesticke gave light unto the Tabernacle, so we are in darknesse, unlesse the Lord, Sursum Ecclesiam illuminet, from above doe lighten his Church, Calvine. 7. As the six branches doe make one bodie with the shaft, so, Ministri in Christo concordiae studeant: Ministers in Christ must studie for concord, Osiand.