Commentary on Genesis and Exodus, Theological treatise · Chapter 24

Commentary on Genesis and Exodus · Theological treatise · Chapter 24

p. 496CHAP. XXVI:

1. The Method and Argument.

AS in the former Chapter such things are described, as were to bee placed within the Tabernacle, so now followeth the description of the Tabernacle it selfe in this Chapter, whereof there are two parts: the first containeth a declaration, how the Tabernacle should be made, with every part thereof, to vers. 31. the second, in what order every thing should be disposed in the Tabernacle, vers. 31. to the end.

In the first: 1. The curtaines are appointed to be made: 1. Of what matter, and how many, v. 1. 2. Of what measure, forme and fashion, v. 2, 3. 3. The things, thereunto belonging are described, the strings & taches with the use of them, v. 5, 6.

2. The coverings are described: first the curtaines of goates haire: 1. The number of them, vers. 7. 2. The measure and scantling, vers. 8. 3. The necessarie appertenances thereunto, the strings and taches, vers. 10, 11. 4. The use, vers. 12, 13. secondly, the covering of rammes skinnes: thirdly, the covering of badgers skinnes is appointed to be made, vers. 14.

3. The boords are mentioned in the next place, which should serve to hold and beare up the Tabernacle: which are described, first in generall, their measure and fashion, with tenons, vers. 16, 17. secondly, in particular: 1. Both for the number of boords, with their sockets on the South side, vers. 18, 19. then on the North side, vers. 20.21. and on the West side, vers. 22, 26. 2. As also for the forme and fashion; they must have five bars of every side, vers. 26, 27, 28. and both the bars and boords must be covered with gold, vers. 29.

In the second part, which sheweth the disposition and order: first, the manner of disposing of the things belonging to the most holy place is described: 1. Concerning the partition, consisting of a vaile, vers. 31. pillars, vers. 32. and the sockets and hooks, vers. 32, 33. 2. As touching the things to bee placed there: the Arke, vers. 33. with the MercieMercy-seat, vers. 34.

Secondly, in the outward part of the Tabernacle, without the vaile. 1. The order is set downe, how the things there placed should be disposed, the table, and the candlesticke. 2. The vaile is described, with the pillars, their heads and sockets, vers. 36, 37.

2. The divers readings.

Vers. 1. Of fine twined linen. G. or, èxyline, …omba…i…e. I. Iosephus thinketh they were, contexta è …, woven of wooll,G.I. or cotton, better than, è byss…, of silke, c…ter. for seeing the curtaines of the outward court were made of the same, chap. 27.9. it is like that it was not silke, sho….

p. 497Vers. 4. Thou shalt make strings. G.I. or, loops. B. laqueolos. A.P. better than, a…s…la…, claspes.G.B.I. L.S. cum cater. they are described afterward, vers. 6. Iule…th. loops, strings. H.

Vers. 5. In the edge of the first curtaine, on the outside in the coupling. I.A.P. better than.I.A.P. in the edge of the one curtaine, in the selvedge of the coupling. B.G. For it is not here expressed with selvedge; the word signifieth the extremitie, or extreme part, that is, the further edge of the first curtaine, where it was joyned to the second; the other Interpreters, S.L.G. are further off from the sense.

Vers. 5. The strings shall hold one curtaine to another. I. not, the strings shall be one right against another, I.c…ter. See in the end of the 7. qu. more of the best reading here.

Vers. 24. Shall be as twinnes. I. or, do…ble, or, couples. V.A.P. better than, shall be joyned. I.V.B. G. L. cum caeter. tammin. H. twinnes, as Gen. 38.27.

Vers. 28. The middle bar shall be in the middest of the boords going from end to end. I. better than,I. the middle bar in the middest of the boords, shall goe from end to end. B. G. V. cum c…ter. The place of the bar is described, not the manner of going thorow, which was common to them all.

Vers. 37. Their hooks of gold, uncis. I. knops or buttons, uncinis. B.V.A.P. not heads. C.L.S. va…im, fini…ieth crooked hooks, like the letter van. See qu. 24.

3. The questions discussed and handled.

QUEST. I. Of the name of the Tabernacle, and which part of the Sanctuarie was properly so called.

Vers. 1. THou shalt make the Tabernacle. 1. This word translated Tabernacle, in the Hebrew, misca…, which properly signifieth, hab…taculum, an habitation, is taken either generally, and so it was divided into two parts, in clausam, & apertam, into that part which was covered, which was properly called the Tabernacle, or that which was open, where they offered their burnt offerings, which could not be made in the covered part, because of the fire and smoake ascending: or particularly, the Tabernacle was taken for the speciall and principall part, which was, the curtaine made of blew and purple …ilke, Arias Montan. 2. The rest, beside this, were either apertoria Tabernaculi, vel late…a, the coverings of the Tabernacle, which were three, of goates haire, rams skins, and badgers skins. By looking then exactly into the text, wee shall finde, that the Tabernacle consisted substantially of those ten curtaines first described, Cajetan. 3. Tostatus giveth this annotation of this word Tabernacle, which signifieth an house made ex tabulis, of boords. But howsoever the Latine word may be so derived, the Hebrew word miscan, signifieth an habitation, of sucan, to dwell, as the Lord himselfe saith, chap. 25.8. They shall make me a Sanctuarie to dwell in. The boords were not this Tabernacle; for it is said, vers. 15. Thou shalt make boords for the Tabernacle; and the curtaines of goates haire was a covering for the Tabernacle, vers. 17. The curtaines then first described, are properly called the Tabernacle, misca…: the other curtaines were called, …he, Ite…t…rium, a Tent, Vatablus.

QUEST. II. Why the Lord appointed a Tabernacle to be erected, and that in the wildernesse.

THou shalt make a Tabernacle. 1. It was requisite, that a speciall place for Gods worship should bee made, for more reverence sake, as we see that Kings and Princes, pulchriores habitationes possident, have more costly and beautifull houses, that they might be had in greater admiration. So that, although in respect of God himselfe, who filleth heaven and earth, there was no necessitie of any place; yet in regard of men, it was necessarie in those two respects, that having a peculiar place ordained for the worship of God, Cum majori reverentia accederent; They should approach with greater reverence, Et per dispositionem talis Tabernaculi significarentur, &c. And that by the disposing of such a Tabernacle,1.…. qu. …02. ar…. 4. in Cor. & ad 1. those things might bee signified, which belonged unto Christ. Thomas.

2. It pleased God, that this Tabernacle should be first erected in the wildernesse, before they came into Canaan: 1. Not so much because Moses that great Prophet, who was to end his dayes before they should come into the promised land, was the meetest instrument, to set forward that worke. For God, who endued Moses with those gifts, could also have raised as great Prophets as Moses. 2. But one reason was, that his people being to sojourne in the desert 40. yeares, might be kept from idlenesse, and be exercised in the rites and ceremonies of the worship of God: lest, if no forme of worship had beene prescribed unto them, they might have swarved, and declined unto superstitious usages. 3. Another reason was, that they might be afore instructed, in the manner of the true worship, lest they should have fallen presently to the Idolatry of the Canaanites, after they had obtained their land; if they had not beene setled before and well grounded in the right worship, Tostatus qu. 2.

QUEST. III. Why the Lord would not yet have a Temple yet built.

3. YEt the Lord would not injoyne his people now, to make him a Temple in some certaine place, because they were now continually to remove their tents and dwelling, all the time of their sojourning in the wildernesse. And it was a long time after they had possession of the land, before the Lord would have a Temple built: because till such time as the people had a King, to be able to defend them, and they had peace and quietnesse from their enemies, a Temple could not conveniently be built: therefore, neither in the time of the Judges, was this worke taken in hand, because none of them was of sufficient power, and ability to doe it, the government still shifting and changing from one to another: neither under Saul, and David, was it a fit time to begin that worke, because they had much trouble and businesse with their enemies. God therefore reserved that worke for the peaceable reigne of Salomon. Tostat. qu. 3.

4. And this further may be alleaged as a reason, why first the Lord would have a Tabernacle built, and afterward a Temple: Quod Tabernaculum prasentis adifici…m Ecclesia designat; Because the Tabernacle p. 498doth designe and shew the state of the Church now present, sojourning in this world, and continually exercised: but Salomons Temple was a figure of the Church of God in heaven, where there shall be peace and tranquillitie;De Tabernac. l. 2. c. 1. lect. 1. as in the building of Salomons Temple, the noise of a hammer was not heard, Beda.

QUEST. IV. Of what stuffe these curtaines were made.

Vers. 1. TEn curtaines of fine twined linen, &c. 1. To omit here, both Augustines note of some corrupt Interpreters, that in stead of the Greeke word foreign in Latine a…laa, curtaines, did reade …, courts; as though there should be ten courts in the Tabernacle: and to let passe also Rupertus notation of the word cortina, curtaine, which hee taketh to be derived of corium, leather; because at the first curtaines were made of leather. 2. These curtaines were not made of divers-peeces of cloth, of contrarie colours sewed together, but the matter and stuffe was fine twisted silke and linen, Simler. The word shes, silke, or linen may bee derived of shasah, which signifieth to take the sixth part; because it is like it was twined in six threeds together, Oleast. Like unto a fine cord or line, Iun. 3. Osiander thinketh that these colours were so mingled together, as yet one among the rest most appeared: and therefore some of them are called coverings of blew silke, some coverings of skarlet, Numb. 4.7, 8. But those there described, were not these great curtaines, but other smaller coverings, that served to cover the things which were carried: It seemeth that these coverings were indifferently tempered of all these colours.

QUEST. V. Of the manner of worke used in these curtaines.

IN them thou shalt make Cherubims of broidered worke. 1. Some thinke that these curtaines were not onelyonly pictured with Cherubims, Angels, but withall flowers and such like, Cajetan. Iosephus thinketh, that there were no pictures of men or beasts at all, but onelyonly of trees or flowers: but this is contrarie to the text, which maketh speciall mention of Cherubims, Calvin. Simler. 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs, like unto young men with wings: and he also conjectureth with what colours they were set forth: their flesh with white and red, their wings with blew. But it is neither like that they were pictured in their full proportion: for then there should have beene a great part of the curtaines left bare and naked without any pictures, unlesse we imagine some other filling worke: but they were such Cherubs, as were described before upon the MercieMercy seate: neither were they pictured naked, which was against that law, Exod. 20.26. which provideth that the nakednesse of none should be discovered. As for the colour of their face and wings, it was like to be such, as best served to resemble them.

3. Concerning the manner of worke: it was not painted, and so set forth with colours; because then they should not have needed to have brought stuffe of divers colours to make the curtaines of, Tostat. qu 6. Cajetane thinketh that they were not made suendo, sed texend…, by sowing, but weaving. So the Septuag. Vatab. Some thinke it was altogether needle worke: as the Latine Interpreter, Tostatus, Pagnius. But the word signifieth artificiall or curious worke, or worke devised, Oleaster. There was both woven worke in it, as may be gathered, chap, 28.32. and needle worke also, because it was like on both sides: as appeareth in that the vailes, and especially that which divided the most holy place from the Sanctuarie, were wrought with Cherubims, vers. 31. which were of both sides all one, seeing they shewed both wayes, Iun. But such curious worke could not be wrought but by the needle.

QUEST. VI. Whether every curtaine were coupled by strings one to another, or five onelyonly to five.

Vers. 3. FIve curtaines shall be coupled. 1. Some thinke that these five curtaines were sewed together, and so made one great curtaine: and five other more likewise sewed together, and made another great curtaine: and these thus sewed together seemed as two great curtaines, which were coupled together with strings and …aches. So Lyran. Montanus, Tostatus, who last named sheweth this to be the reason,Tostat. quaest. 6. why these two great curtaines were coupled together by taches or rings and strings in the middest, in the very partition of the holy place from the most holy, that by them might hang the vaile, which divided the most holy place from the holy place without. 2. But I rather thinke with Iunius and Cajetanus, that the five curtaines were fastned one to another by loops and taches: and so likewise the other five, and that these two great curtaines were not fastned together at all, both because they were fitter to be carried, being not put all ten together, but five in one great curtaine, and five in another: as also because as the Tabernacle below was divided, the most holy place from the other, so it was fit their coverings should bee severall. And that every of the five curtaines was coupled to another with strings and …aches, it may be thus gathered: 1. The words of the text are plaine, vers. 3. Five curtaines shall be coupled one to another, and five one to another: Which cannot be understood, that five should be coupled to five, but that every one of both the fives should be coupled one to another. 2. vers. 4. there is mention made of the second coupling; so that the coupling spoken of before is the first coupling: but if these two great curtaines should onelyonly be joyned together, there should be but one coupling in all. The meaning then is, that in the furthest edge of the first curtaine there should bee fiftie strings, in the first coupling, that is, where it joyneth with the second curtaine: for the first edge or side of the first curtaine had neither strings nor taches: and in the furthest edge or selvedge were the strings in the first coupling, and so likewise in the furthest side of the second curtaine in the second coupling, where it was joyned with the third curtaine: and so Augustine very well interpreteth: So thou shalt doe in the second coupling, Vbi committitur aulaum anlaeo, Quaest. 173. in Exod.tertium, scilicet secundo, &c. Where one curtaine is joyned to another, the third to the second, which was coupled to the first. 3. Neither is Tostatus reason sufficient: for there needed not any such rings in the partition betweene the holy and most holy place, to hang the vaile on, for there were pillars and hooks appointed to that end, to hang up the vaile, vers. 32. 4. And whereas Tostatus further giveth this reason, why these two great curtaines were coupled together with golden rings: Quia t…ta vis extensionis p. 499cortinarum pendebat à medio, &c. Because all the force and weight in the stretching out of the curtaines did depend upon the middest: which would easily have parted, if it had not beene surely tied and coupled together, &c. It may be answered, that seeing the curtaines were large enough without any extension or stretching of them to cover the Tabernacle, there was no such feare of drawing the one from the other: and seeing no mention is made of the coupling of these two great curtaines together, but onelyonly of joyning five single ones together, and five more together: wee may rather thinke there was some other fastning made to stay the curtaines, than to resolve of that which is not expressed.

QUEST. VII. Of the loops and strings, how they were set and placed in the curtaines.

Vers. 5. FIftie strings or loops shalt thou make in one curtaine, &c. 1. Some think that the curtaines were tied together by strings, and that one string of one curtaine was right against another in the other curtaine, Genevens. But this is not like, for then the taches or hooks afterward appointed to be made, vers. 6. had beene superfluous. If it be answered, that the taches were set by the strings, ad decorem (onelyonly) for comelinesse, Lippom. the text is against it, vers. 6. the taches were made for necessarie use to couple the curtaines together.

2. Cajetane thinketh that these loops were not put to the curtaines, Sed in …pso corpore cortinae erant concisiones quinquaginta, but there were fiftie holes cut in the bodie of the curtaines, which were fastned together with double hooks, that clapsed them on both sides together. But the text sheweth, that these loops rather than loope holes were made of blew silke: they were not then cut out of the curtaines, which were of blew silke, purple and skarlet.

3. Some are of opinion, that the curtaines on both sides of the coupling had loopes and strings, and that the rings; as the Latine translator, or buttons, as Vatablus, were in the middest, and so were fastned to the loops on both sides: so also Lyran. Montan. Oleaster; and so they understand these words, that the strings or loops should be one against another. But the text favoureth not this interpretation: for if there were strings or loops on both sides of the coupling of the curtaines▪ why is it said, that they shall be in the further edge of the first, and likewise of the second curtaine? why should the further edge of the curtaines be onelyonly mentioned, if both sides and edges had strings?

4. Wherefore it is more agreeable to the text, that in every coupling, on the one side there were loops or strings, and on the other side taches or hooks: because in the description of the place where the strings should be, onelyonly the furthest edge or selvedge of the curtaine is spoken of: which sheweth that in the neerest or first selvedge of every curtaine should be the hookes: excepting the first curtaine, which because it was not joyned to any, needed not those hooks: as the last curtaine in the further side had no loops or strings. And concerning these words, The strings shall be one right against another; They are thus in the originall, The taches shall receive or hold, (the women to her sister) that is, one to another; Which must not be understood of the strings, or loops, that they should hold one another: but the same phrase is before used, vers. 3. of the curtaines, which should be joyned, the woman to her sister, one to another: the strings then did not hold one another, but they held together the curtaines, Sic Iun. Piscator.

QUEST. VIII. How these first curtaines were disposed in the Tabernacle, and how they hanged.

Vers. 6. THey shall be one Tabernacle. 1. Not that they should be coupled together by loops and taches, and so be as one entire covering, as Tostatus with others expound: but they were so to be put together, as no space should be left betweene, that they might seeme all as one covering, Iun. 2. These curtaines being 28. cubits in length, covered the breadth of the Tabernacle from the South to the North, and being ten in all, and foure cubits broad a peece, which maketh in their breadth 40. cubits, they in their breadth covered the length of the Tabernacle from the East end to the West. 3. But because the whole length of the Tabernacle was but 30. cubits in all, as may appeare by the measure and number of the boords, which were twentie, every one being a cubit and halfe broad, vers. 18. which maketh 30. cubits: the overplus of ten cubits in the curtaines, which were 40. cubits in breadth from East to West, was thus disposed of: Neither did two cubits of these ten hang downe before at the entrance of the Tabernacle, as Piscator thinketh: for the first great curtaine consisting of five great curtaines, the breadth whereof was twentie cubits, served to cover the holy place; and where that curtaine ended, the most holy place began, Iun. for to what end else was that dividing of five curtaines from the other five? Neither yet were these ten cubits, that is, two curtaines and an halfe, cast all behind on the backside Westward of the most holy place which side as the rest were ten cubits high, as Lyran. Cajetan. for then the covering should have come lower at the end even to the ground, than it did on the sides, where it touched not the ground by a cubit, as shall even now be shewed. But it is like to make the falling of the covering alike in the end to the sides, that it came a cubit short of the ground, and so nine cubits hung over at the end, and the other cubit might goe over the first great curtaine where they met together. 4. And concerning the length of twentie eight cubits, which covered the Tabernale in the breadth, not twelve of them covered the top and breath of the Tabernacle, which Iosephus thinketh was twelve cubits broad, and Piscator consenteth with him: for then there should be but eight cubits hanging downe of a side, which was ten cubits high, as is gathered by the length of the boords, vers. 16. then two cubits on a side of the boords should be left uncovered, whereas one cubit more in length covered all the side of the Tabernacle, as followeth vers. 13. Therefore thus it was, of these twentie eight cubits, ten covered the top or roofe, which was plaine according to the fashion of houses in those countries, Beda: and eighteen cubits hung downe on the sides, nine on the one side, and nine on the other: so that they came short of the ground by a cubit. Sic Lyranus, Tostatus qu. 7. Cajetanus, Lippoman. 5. Thomas here hath this singular conceit, concerning these curtaines, Tegebant solum latera Tabernaculi, 1.2. qu. 10…. art. 4. ad. 3.that they covered onelyonly the sides p. 500of the Tabernacle, and not the top, and, tegebantur interim tabula cortinis, that the boords were covered within with those curtaines: whereas the text is contrarie directly in both these points: for the first it is said, that these curtaines made one Tabernacle, v. 6. but if the curtaines had made the sides onelyonly and not the top, it could not be said to bee a Tabernacle, wanting a covering above. For the second point: the second curtaines of haire were to cover the Tabernacle, which was made of the other curtaines, vers. 13. but they could not cover those first curtaines, unlesse they had hanged without: for there the haire-coverings hanged. Arias Montanus therefore upon better ground, placeth the Cherubim curtaines on the sides without, covering also the roofe and top above. So also Iosephus: Super…e obtegebant, Lib. 3. antiq. c. 5.& parietes à lateribus, & à tergo, They covered them above, and the walles on the sides, and on the backe-part.

QUEST. IX. Of the difference and diversitie betweene the first curtaines and the second.

Vers. 8. THe length of a curtaine shall bee 30. cubits, &c. These second curtaines were far unlike unto the other: 1. In their number, these were eleven, the other but ten. 2. In the matter; the other were made of blew silke, purple, skarlet; these of goates haire, which yet was no vile cloth, but such as our chamblets are, Montan. Oleaster. These had but taches of brasse, the other of gold: and the strings of the other curtaines were of blew silke; here it is not expressed of what these strings should be made. But seeing the curtaines themselves were of haire, Quid nisi capillacea… eas credibilius accipimu…, &c. What are the strings more like to be made of than haire, Augustin. 3. In the length these were 30. cubits, the other but 28. 4. In the manner of placing them; the other were laid straight, these were folded and doubled the breadth of two cubits before and behind. 5. The first curtaines were coupled, five and five together; these are cupled five together, and the other six together, Oleaster.

QUEST. X. How the second curtaines were disposed, and of the doubling of the sixth curtaine.

Vers. 9. THou shalt double the sixth curtaine, upon the forefront of the covering, &c. 1. Whereas these curtaines being eleven in all, and each of them of foure cubits in breadth, made in all 44. cubits, which covered the Tabernacle in the length, which was but 30. cubits; Beda thinketh, that the other 14. cubits remaining, hung downe, seven cubits before, at the entrance Eastward, and foure cubits on the backside Westward: and so these curtaines in his opinion, did hang downe lower by two cubits at each end, than the other, which he thinketh hung over at the ends five cubits. But this is not like, because at the entrance before, there was a vaile hung, vers. 31. so that there was no use of the hanging of any curtaines there. 2. Iunius thinketh, that this halfe of the sixth curtaine being the first in the second order of curtaines, did serve to cover halfe of the last of the five curtaines. But that cannot bee, for two cubits of this sixth curtaine did hang beyond any part of the other curtaines, which were but 40. cubits broad, whereas these were 44. cubits. Neither is it like, that any of the first curtaines hung over, because there was a vaile there of the same stuffe, of blew silke, purple, and skarlet. 3. Some thinke, that by the forefront, or forepart, here is understood the West end, because it was the more worthie place, the Arke being set there, and that this doubling was on the backside, Lippoman. But vers. 12. that end of the Tabernacle is called the backside, the same place could not be called, both the forefront and the backside in the same description. 4. Therefore the meaning is this, that whereas these second curtaines exceeded the other in their breadth, which covered the length of the Tabernacle foure cubits; two cubits of this sixth curtaine, should hang over before at the entrance, and be foulded or doubled, that it might serve as a pentice to defend the vaile, which did hang there: and the two other cubits, should hang downe likewise on the backside, and be there folded, so that it should fall downe lower than the other curtaines, by a cubit doubled or folded. But this must not be understood, de …odem sago numero, of the same curtaine in number, but of the like quantitie in the overplus of another curtaine, Lyran. Tostat. qu. 9. For it must not be imagined, that the sixth curtaine should as it were be cut in two: and the one halfe thereof hang before, and the other behind: but that the curtaines should be so placed, as that they might overhang two cubits at each end, before and behind, Rupert. Hugo de S. Victor. Cajetan.

QUEST. XI. The great curtaine of the second sort, consisting of six single curtaines, what place of the Tabernacle it covered.

Vers. 9. THe sixth curtaine. 1. The sixth curtaine is said to be doubled, because Pars ejus replicatur, a part thereof is doubled. 2. And hereby it may bee gathered, which of these two great curtaines, that which had six coupled together, or that which had five, covered the fore-part of the Tabernacle, which the hinder part; for here the one halfe of the sixth curtaine is doubled in the fore-front; so that the six curtaines covered the fore-part of the Tabernacle, and the other five the most holy place, and the back-part thereof. 3. And hereupon it followeth, that because these six curtaines contained in breadth 24. cubits, whereof two cubits hung downe before, so that 22. remained, and yet the first part of the Tabernacle, without the second vaile, was but 20. cubits long, that these six curtaines went two cubits beyond the division of the Tabernacle, which separated the holy, and most holy place: and consequently, that then these two great curtaines did not meet together, where the other two did of the first sort, which consisted of five curtaines a peece; but that they reached two cubits beyond the joyning together of those curtaines, toward the West, Tostat. qu. 9.

QUEST. XII. What was done with the cubit which was overplus on the two sides.

Vers. 13. THat the cubit of the one side, and the cubit on the other side of that, which is left of the length of the curtaines, may remaine on either side of the Tabernacle to cover it, &c. 1. Some understand these cubits to be left, the one in the fore-part of the Tabernacle, the other on the back-part. But that cannot be, for these reasons: 1. Because the …ext speaketh of that which remained of the length of the p. 501curtaines: but it was the breadth of the curtaines, not the length, that covered the length of the Tabernacle, from the East end to the West: 2. This overplus was to cover the Tabernacle on both sides; but the East end of the Tabernacle was left open, there onelyonly hanged a vaile: 3. These are said to be the sides of the Tabernacle, which were North and South, the other were the ends, not the sides, Tostat. qu. 9.4. And beside, here there is but a cubit remaining on each side: but in the two ends, before, and behind, there was halfe a curtaine over, which was two cubits, vers. 13.

2. Piscator thus apportioneth out these 30. cubits; 12. above in the roofe, which was the widenesse of the Tabernacle, and 9. of each side. But if this were so, the sides being ten foot in height, then should not these curtaines reach downe to the ground by a cubit: whereas the Text saith, that they covered the Tabernacle on the sides, vers. 13. and it is not like, that the boords covered over with gold, were left naked.

3. The sounder opinion then i…, that these second curtaines did hang downe to the ground; and so the length of 30. cubits was employed, ten cubits on each side, and ten cubits above, Saga ad terram pertingebant, &c. The curtaines came downe to the ground, Strabu…. So also Lyranus in the same words:Lib. 3. de Antiquit. cap. 5. Cajetane likewise. So also Oleaster, Ad terram descendebat omnia operiens; It went downe to the ground, covering all things. So Iosephus also saith, that the curtaines spread unto the ground, Instar …halams, like the covering of a bed.

QUEST. XIII. Of the two outward coverings, whether they went all over the Tabernacle.

Vers. 14. FOr the Tent, thou shalt make a covering of rammes skins. 1. So the Tabernacle had foure coverings: one for ornament, the first curtaines of divers colours; the other for necessitie, to keepe the fine curtaines from the weather, some lesse, and some more, Prout quaeque vil…ora, ita tempestatibus viciniora, &c. As the coverings were more base or course, so they were neerer to the weather: first the badgers skins, then the red rammes-skins, and after them the haire cloth; and the best and inmost, were the curtaines of blew and skarlet. And the Tabernacle being thus adorned with varietie of colours, Non aliter micab…, quàm siquis coelum contueretur, &c. It shewed, as if one should behold the heavens, Iosephus ibidem.

2. Some are of opinion, that these two outward coverings, did not cover the sides of the Tabernacle, but onelyonly the top or roof, Tectum tautùm operiebant; they onelyonly covered the top, Strabus, Cajetan. Lippom.

3. But Lyranus, whom Tostatus followeth, thinks, that they covered the sides also, which otherwise should seeme not sufficiently defensed from the weather: and seeing the length, and widenesse of these coverings of skins is not expressed, it seemeth they went all over the Tabernacle, both before, and behind, and above, and below downe to the ground.

4. But I rather subscribe unto Iunius, who thinketh, that the badgers skins onelyonly covered the roofe; not much unlike as an house is covered with tiles, Pelarg. And the lower parts were hung with the rams-skins. 1. For they falling downe right, might keepe off the weather well enough, which did beat upon the sides. 2. And this may be gathered out of the text, which saith, They shall be covered with badgers-skins above, vers. 14. that is, in the roofe or top: and for the same reason, that the other two curtaines were sorted five and six together, for more convenient carriage, so it is like that these were divided, and went not over all the Tabernacle, for then they had beene too combersome to carrie. 3. The cause why the measure of these skins is not set downe, as of the other, was, for that they were made of skins, which were not all of one quantitie, some greater, and some lesse: and it being knowne how many cubits in length and breadth would suffice to cover the Tabernacle, in the description of the other curtaines, it was not necessarie to set it downe againe.

QUEST. XIV. Of the mysticall application of the coverings.

COncerning the mysticall application of these curtaines and coverings: 1. Augustine by the ten first curtaines, understandeth the ten Commandements: and by the eleven, the transgression of the law; because that number exceedeth ten by one. 2. Beda referreth the first curtaines of divers colours, to the divers sorts of the faithfull and elect, whereof the Church consisteth: by the length of them,Quaest. 107. in Exod. the patience and longanimitie of the Saints: by the breadth, he understandeth charitie: by the strings and loops the Commandements of God, as in remembrance thereof, they were charged to make fringes in their garments: by the number of fiftie, the great yeare of Jubile in the Kingdome of God, or the grace of the holy Spirit, which came downe upon the fiftieth day. The haire-covering, and rams skins, he taketh to signifie the Pastors and guides of the Church, by whom it is defended, and protected from heresie: by the red skins, the Martyrs; by the badgers-skins, he would have signified those, which have mortified the flesh with the lusts thereof. 3. Gregorie by the curtaines understandeth the faithfull: Qui per fidem in cordibus coelestia secreta v…lant; Which doe vaile by faith in their hearts the heavenly secrets, &c.Homil▪ 38. By the badgers skins the carnall, which are sometime preferred in the Church: By the inward curtaines, such as are given to contemplation, and shine in vertue. 4. Rupertus by the rams and badgers-skins, insinuateth the rich in the Church, Qui Sanctis necessaria vitae s…bministrant;25. Moral…. 22. Which minister necessarie things for life unto the Saints. Thus diversly according to their severall conceits, the Fathers doe allegorize the externall Tabernacle, with the parts thereof, with more curiositie, than profit or edifying.

4. But thus farre, these typicall rites and ordinances may be mystically applied, as we have Scripture to direct us. 1. The three parts of the Tabernacle doe signifie the outward court, the Church of the Jewes under the old Testament: the holy place, the militant Church in earth, the most holy, the triumphant Church in heaven, Ferus. As the Apostle sheweth, that of this familie, there is one part in heaven, another in earth, Ephes. 3.13. 2. The Tabernacle in generall, is a type of the Church of Christ: for as that was habitaculum p. 502ceremonial…, the ceremoniall habitation of God, so this is the spirituall, Levit. 26.11. 2 Cor. 6.16. Piscator. 3. The foure coverings shew the most sure protection and defence of the Church by Christ, against all the assaults of Satan, as our blessed Saviour sheweth, that his Church is built upon a rocke, that the gates of hell shall not prevaile against it, Matth. 16. Marbach.

QUEST. XV. How thicke the boords of the Tabernacle were.

Vers. 15. ALso thou shalt make boords, &c. 1. The length and breadth of these boords is expressed in the text: but so is not the thicknesse: 1. R. Salomon thinketh they were a cubit thicke. So also Borrhaius. But that cannot be, for then from one outside to another, it would be 12. cubits; it being ten cubits from one inside to another, (for it was within six boords broad, which made nine cubits; and the two corner boords, being halfe a cubit a peece, made the tenth cubit.) Then it would follow, that the first curtaines covered not the sides by two cubits. But it is shewed before, quest. 8. out of the 13. verse, that they reached downe to the ground within one cubit: and that the second coverings of haire did hang downe on the sides to the bottome, for they are said to cover the Tabernacle. But if the boords had beene a cubit thicke, and the Tabernacle from outside to outside were 12. cubits broad, and the two sides made 20. cubits, each side being ten cubits high; then the curtaines of 30. foot in length, could not reach to the ground, by a cubit on each side, Tostat. qu. 11.

2. Therefore Iosephus opinion is more probable, that the boords were foure fingers thicke, and no more:Lib. 3. Antiq. c. 5. though Montanus therein dissent from him, thinking that they were of a greater thicknesse, which yet he doth not certainly define. With Iosephus consent Lyranus, Tostatus, with others. And this may be a good conjecture thereof, because that is the usuall scantling for the thicknesse of planke boord. Seeing therefore the thicknesse is not specially mentioned, it is like that therein Moses is referred to the ordinarie use.

QUEST. XVI. Whether the tenous were in the sides, or in the bottome of the boords.

Vers. 17. TWo tenous shall be in one boord, set in order, as the feet of a ladder. 1. The Latine Interpreter readeth, In lateribus tabul… dua incastratura erunt, &c. In the sides of the boord shall be two regals, or incisians, whereby they shall one be joyned to another: so also the Chalde, or, one run into another, Septuag. This reading Tostatus followeth, who thinketh that these regals served to shoot the boords together in the sides, that one might run within another. 2. Oleaster also urgeth the Hebrew phrase, because it is said, The woman to her sister, that is, one against another: He thinketh it more probable, Quòd una ingrediabatur alteram, That one went into another.

Contra. 1. If one boord should have beene shot within another, there would have beene at the least an inch abated in the breadth of every boord, in twentie boords; twentie inches, almost two foot, above one cubit: then the twentie boords, being a cubit and halfe broad, would not have made 29. cubits, the length of the Tabernacle, which was 30. cubits. 2. And whereas all the boords were to have these two incisians, one on the one side, and the other on the other; Tostatus is driven to confesse, that the two utmost boords of the North and South side, had but one incisian, because they were joyned but on the one side to other boords, qu. 11. 3. The Hebrew phrase inferreth no such thing: but as Cajetane better expoundeth, Quia aequales erant in omnibus incisiones, Because the incisians were all alike, the breadth, the depth, the spaces, it is said, A woman to her sister. 4. The word, in laterib…, in the sides, is not in the originall.

2. Therefore the word jadoth, which signifieth hands, is rather taken for the tenons, In imo tabulae, in the bottome of the boords: which some translate denticulos, teeth, Vatab. Some the hinges, Chalde, Iun. which went into the sockets, or foot-stals of silver, as is described, vers. 19. Two sockets under one boord, for his two tenons: Which sheweth that these tenons were not in the sides of the boords, but under them, because they went into the tenons, Cajetan. Lippoman. So also Iosephus, Singulis tabulis inerant cardines bi…i immissi per duas bases;Lib. 3. Antiq. …. 6. Every boord had two hinges, which went into the two sockets.

3. These tenons are said to be set in order, as the feet of a ladder: not because they were made slope, broad above, and narrow below, as Cajetane: but for that as ladder staves they were equally distant one from another, Iun.

4. There were not foure of them in every boord, as Oleaster, two on the sides, and two below: but two onelyonly under the boords, to goe into the sockets or foot-stals.

QUEST. XVII. Why three sides onelyonly were covered with boords.

Vers. 18. TWentie boords on the South side. 1. The word temanah, the South, signifieth on the right hand: so that the South side is counted at the right hand, and the North is counted the second side, v. 20. 2. Augustine here reading columnas, pillars, in stead of boords, moveth this doubt, why on the East side no pillars are described,Quast. 173. as in the three other: and resolveth, that either the curtaines must be there extended, fine columnis, without pillars: or some other thing is signified. But Augustine is deceived, because following the Septuagint, he readeth foreign, pillars, for boords: which, beside the inconvenience he falleth into, thinking that the curtaine on the East was stretched out from side to side without pillars, is contrarie to the text, v. 37. where five pillars are appointed to be made to stand in the doore of the Tabernacle. 3. The truth …en is this, that three sides onelyonly were compassed with boords, the West, South, and North: the East end had no boords, but there onelyonly did hang a vaile upon five pillars, Tostat. Montan.

QUEST. XVIII. Of the sockets and foot-stalls their number, and whether they were fastened in the ground.

Vers. 19. THou shalt make forti… sockets. 1. The word adne in the plurall, eden in the singular, which signifieth a socket, base or foot-stall, is derived of adon, which signifieth a Lord or master; because as adonai, the Prince, is the stay of the Common-wealth; as a King is called in Greeke foreign, because p. 503he is the stay and basis of the people: so these footstalls or sockets did beare up the whole frame, Oleast▪ Lippoman. 2. The most are of opinion, that these sockets were sharpe at the nether end, and so were driven into the ground, Lyran. Tostatus. 3. But they were more like to be plaine and flat, Montan▪ for otherwise, being made of silver, they might have beene worne by often putting into the ground, Simler. And that they might have beene set upon any floore, Super marmoreum stratum, though it were paved with marble, as occasion might serve, Cajetan. 4. These sockets were in number 96. two to every boord, which were in all 48. twentie on each side, and on the end eight, Montan. 5. Beda doth inferre out of Iosephus, that these footstalls were foure fingers thicke, answerable to the thicknesse of the boords, which were so farre lifted from the ground.

QUEST. XIX. Of the two corner boords, what breadth they were of.

Vers. 23. ALso two boords shalt thou make in the corners, &c. 1. Cajetane thinketh that these two corner boords were of the same breadth which the rest were; because it is said, that every boord should be a cubit and halfe broad, and so hee thinketh that the Tabernacle was twelve foot wide within. Borrhaius also thinketh that all the boords were of the same breadth, and that these eight boords made twelve cubits, whereof two cubits covered the side walles, which they met with in the corners, which were a cubit thicke. But this is not like, as is before shewed, qu. 15. that the boords were a cubit, that is, two great hand breadths thicke, 24. fingers: for they had beene then too combersome to carrie, neither could the hangings have covered the sides to the ground.

2. Some thinke that these two corner boords were but halfe a cubit broad at each end, so making up with the six boords, ten cubits, Lippoman. Tostatus, and Iosephus saith, that a boord was cut to halfe a cubit in the middest. But the boords were a cubit and halfe broad: one being then cut in the middest, would make an halfe cubit, and a quarter of a cubit, that is, six fingers. And beside, if they were but an halfe cubit broad, there should bee no over measure to meet with the sides, which were foure fingers thicke.

3. Oleaster thinketh that these two corner boords were a cubit broad a peece; whereof one cubit made up the breadth, the other cubit halfe in one corner, and halfe in another covered the sides. But it is not like that these boords were of a divers scantling from the rest, they were all of one breadth, a cubit and an halfe.

4. Lyranus will have these two boords, halfe a cubit and foure fingers broad: which measure of foure fingers was to cover the ends of the sides. But by this meanes a new scantling of the boords must bee brought in, which is not to be admitted.

5. Therefore it is most likely that these boords were made of one, cut into two, as Iosephus conjectureth; and every halfe should be in breadth a cubit and six fingers, which served to fill up the corners: for the overplus of two fingers would not make such oddes: or else every one of these two boords cut into two, were put together, and the one served as it were to line the other, for the strengthening of the corners; as Cajetane thinketh, that there were frusta adjuncta tabulis angularibus, certaine peeces joyned to the two corner boords: and therefore they are said in the 24. verse to be as twinnes, Oleaster. And this may seeme the more probable, because they are said to be eight boords: but one boord cut in two for the two corners, was not two boords, but two halfe boords. And that the corner boords were thus doubled, it may seeme the more probable, by the like in the pillars that compassed the court, which stood double in the corners together, as is shewed in the 15. question of the next Chapter: for there being twentie pillars on a side, and ten a peece in the ends, and each of them supposed to be of equall distance, five cubits one from one another, there will not be found to be so many, unlesse we allow two to every corner: Cajetan. These corner-boords, though but halfe in breadth to the other, had each their two sockets as the rest, for the strengthening of the corners: for these eight boords had their sixteen sockets: and one of them by all likelihood was pitched in every corner.

QUEST. XX. How the corner-boords were joyned as twinnes.

Vers. 24. ANd they shall be joyned beneath as twinnes and above, &c. 1. This is not to be understood of all the boords, that they were fastned below by their bases, and above with rings, Lyran. Tostat. for the words following, Thus shall it be for them two, shew that the two corner-boords are onelyonly spoken of. 2. Iunius thinketh they were called gemelliparae, twinnes, because both the sides of the boords in the corner which went the length and breadth of the house, were joyned together in the corner, and so they sent out of each side, as it were twinnes. But this should seeme to be superfluous, seeing it is said before, vers. 21. that these boords should be in the corners: which sheweth as much in effect, that the two sides meeting together in the corner, should come out as twinnes: and againe it is said that these boords should be as twinnes: but now these of themselves were not twinnes, but joyned with the other side corner-boords. 3. Cajetane thinketh, that they had onelyonly frusta assuta, certaine peeces joyned to, below and above, where the boords were closed together as twinnes. 4. Oleaster therefore among other, giveth this as the most probable sense, that they should be as twinnes, that is, rotae duplicatae, all double, ut anguli essent crassio… … & abstrusiores, that the corners might be thicker and closer from looking in. So Vatablus translates, Gemini erunt inferni; They shall be double below, and double above, that is, thorowout.

QUEST. XXI. Of the order and number of the bars.

Vers. 26. THou shalt make five bars of shittim wood. 1. Some thinke that these five bars were all in one row, one following in the end of another. But this cannot be: 1. For one order or ranke of bars had not beene sufficient to keepe the boords together in every part above and below, they being ten cubits high. 2. The five bars one running into another along the sides, which were twentie p. 504cubits long, must be of the length of foure cubits: but the breadth being but ten could not receive so many barres being put one to another; and yet all these barres must be supposed to be of the same length and measure, because no difference is made, Tostat. quaest. 12. 2. Rab. Salomon thinketh, that there were five barres on a side in three ranks, two above, and two below, one joyning at the end of another, and the middle barre went thorow from one end to another: and of this opinion seemeth Lyranus to be, Simlerus, Borrhai…. But there can be no reason yeelded, why there should be but one barre in one ranke, and two in another: neither is it like that any one barre was twentie cubits long; for then it had beene subject to breake in sunder, and it had beene unfit for the length to be reared and transported. 3. Marbachius thinketh there were fifteene barres, five in a side in as many ranks. But it is not like that any the bars were so long to reach from one end to another. 4. Therefore Tostatus opinion is more probable, who saith, that these quinque vect…s, were quinque v…ctium ordines, five ranks of bars. So also Montanus; and Iosephus saith that these bars were five cubits long a peece: so that there were no fewer than foure bars in a ranke in the sides of twentie cubits long, which (there being five ranks) come to twentie bars on one side, and twentie of another; and in the end which was ten cubits, having but two bars in a ranke, there must bee ten in all: so the whole number of bars in the end and sides was fiftie.

QUEST. XXII. Whether the middle bar went thorow the boords within.

Vers. 28. ANd the middle barre shall be in the middest of the boords, &c. 1. The Latine translato… understandeth this of all the bars, Qui mittentur per media… tabulas; They shall goe thorow the middle of the boords. So Cajetane understandeth, that quilibet vectis iret medius, &c. every barre should goe in the middest, that is, thorow the breadth of the boords. But the text is against this sense, which speaketh but of one middle barre. 2. Lyranus, and Montanus, Borrhaius, Simlerus, Marbach, Pelargus are all of opinion, that the middle barre went thorow the middest of the boords within, being hid in the boords. But this is not like: 1. Because all these barres were to goe thorow the rings: but this middle barre needed no rings, if it pierced the boords running thorow them. 2. Neither was there any use of laying the barres over with gold, if they were hid. 3. Beside it would have beene a great weakening to the boords to be bored thorow, chap. 13. Tostatus. 4. And the boords must be supposed to have beene of a very great thicknesse, whereas they were all drawne with eight oxen, and carried in foure chariots, Numb. 3.6. and 7. Iun. 3. The usuall reading is, The middle barre shall goe thorow the middest of the boords: as if they had gone thorow some other way than the other. But the true reading is, The middle barre shall be in middest of the boords, going thorow, &c. so that the place is onelyonly described, when this middle barre shall be set just in the middest. 4. Wherefore this barre is said to be in the middest, not in respect of the thicknesse of the boords, but of their length: the foure other ranks of bars should bee two above, and two below, and this third in the middest of the length of the boords, Tostat. qu. 13. Iun. 5. Osiander thinketh that this middle barre was the sixth, and that there were five beside. But the text speaketh but of five in all, vers. 26. 6. Cajetane thinketh that these bars went on the inward side of the boords, because they were laid over with gold. But Lyranus and Montanus thinke more probably, that they were on the outside; and the plaine side of the boords which was the fairer to be within. So also Iunius. And though they were without, yet they were to be laid over with gold, as the boords were on both sides: and so the first five curtaines, though they hung over on the outside, were of the same worke which that part was, which covered the top, and was seene within.

QUEST. XXIII. Of the mysticall sense of the boords with their sockets and bars.

COncerning the mysticall application of the boords, with their sockets and bars, I will omit the curious allegories of the Fathers. 1. Prosper by the boords understandeth the Apostles, which were as pillars of the Church. 2. Rupertus by the boords would have signified the Pastors of the Church: by the bars, Divitum & potemium subsidia, the helpes and supplies of the rich and mightie, whereby the other are upheld and maintained. 3. Beda by the boords deciphereth the Apostles: the bases or sockets are, Libri legis & Prophetarum, the books of the Law and the Prophets, Vectes quinque sunt libri Mosaicaelegis, are the five books of Moses law, &c. 4. Gregorie, Quid per tabulas nisi Apostoli extensa … mundum praedicatione dilatati? Lib. 28. moral. cap. 9.What is understood by the boords but the Apostles, which were spread abroad by their preaching thorow the world? 5. But these things may thus better be applied: The boords which as pillars stand up, are understood to be the faithfull and beleevers, which are as pillars in the Temple of God, Apocal. 3.12. The bars are the Pastors and Ministers, given for the edifying of the Church, by whom the whole bodie is coupled together, Ephes. 4.12. Christ hee is the foundation, upon whom all the building resteth: as the Apostle saith, Other foundation can no man lay than that which is laid, which is Iesus Christ, 1 Cor. 3.10. Marbach. Pelarg.

QUEST. XXIV. Of the vaile which hanged before the most holy place.

Vers. 31. THou shalt make a vaile of blew silke, &c. 1. Though the quantitie of this vaile be not expressed either for length or breadth, as in the other curtaines; yet it may be easily conjectured, that it hung all the breadth of the Tabernacle, which was ten cubits, and the height of ten cubits; because it was to separate the most holy place, and to keepe it secret, Simler. 2. The pillars were here but foure, but in the doore of the Tabernacle there were five, because that being in the entrance, was to be opened in more places than one, but this was seldome to be opened, Simler. 3. These pillars had sockets of silver, not sharpe at the one end to goe into the ground, as Lyranus thinketh, but they were plaine, to be set upon the ground, as the sockets of the boords were: their heads, what they should bee made of, is not expressed: and therefore Cajetane thinketh they were of wood, as the bodie of the pillars were, but overlaid with gold, as the bodie or shanke of the pillars was: and so it is said in direct words, chap. 36.38. p. 505He overlaid their Chapters. 4. The next word vavim, some translate heads: Latine, Chalde, some the chapters, and little knops in the head tops: Septuag. foreign, capit…ll…, the chapter: or uncinos, the knops above, Vatab. Oleaster thinketh that in this place it is taken for the hookes, but in the next, ver. 16. for the heads. But it is evident, Chap. 38.28. where both these words are used, vavim, and rashehe…, their chapters, that the first word signifieth hookes, made like to the letter foreign, va… ▪ with turning heads, Lippom. So also Iunius readeth, uncos, hookes, which were set in the pillar-heads, to hold up the cords upon the which the vaile did ride.

QUEST. XXV. What …aches or hookes the vaile ha…ged under.

Vers. 33. THou shalt hang the vaile under the …ches. 1. Iunius readeth, In stead or In place of those taches: for the word tacheth signifieth both under, and in stead: and his meaning is, that the vaile hung up in that place, where the second of the neerest great curtaine, mentioned v. 3. began, which had no taches: for the last of the first five had no loopes, and the first of the second five had no taches, and so the most holy place should begin, where the length of the holy place ended. But this seemeth too curious: neither is it like that the second great curtaine began there, but lapped over the end of the other: for otherwise the five curtaines containing twenty cubits in breadth, would have covered the most holy place, being ten cubits wide, and the backe side being other ten in height, downe to the ground, whereas it came short a cubit on each side, as is evident vers. 13. and so there should not have beene observed an uniformity in the hanging of the curtaines.

2. Tosta…us thinketh, that this covering curtaine had rings or hookes, and that this vaile did hang by those rings, quest. 6. But that had beene superfluous, seeing these pillars had hookes made of purpose for that end.

3. Some take these to be the same with the hookes mentioned in the former verse: Genevens. and thinke that they were in the top of the chapiters or heads of the pillars, and upon those hookes might some pearches or rods be, whereon the vaile hanged. But seeing the word here used is k…r…s…, which before vers. 6. is interpreted taches, and the other word is vavim, two divers things are signified: neither were these taches upon the top of the pillars, for then it had beene superfluously added: Thou shalt hang the vaile under the taches, non enim pendere poterat, nisi sub unci… ; for it could not hang otherwise than under these taches, Cajetane: especially seeing it is said before▪ Thou shalt hang it upon the foure pillars: therefore hereby it is insinuated, quòd …cini sui erant inter col…mnam & cap tellum; that these taches were set betweene the pillar and the chapter, Cajetane.

4. Therefore the meaning is, that this vaile should hang by taches, as the other curtaines did. Cajetane thinketh there were certaine golden chaines upon the which the vaile did hang, mediantibus uncinis aureis, by these golden taches comming betweene, Lippoman thinketh better, Inserebatur velum …unibus sustentandum per aureos circulos; The vaile was held up by cords going thorow golden rings, whereby it might more easily be drawne to and fro. So Iosephus▪ Anulis à suniculo pendens;Lib. 3. Antiq…. cap. 5. It hung by rings upon a cord, &c. which cord or line went thorow the hooke▪ which were fastned to the pillars, spoken of in the former verse: and upon this cord did hang the vaile by rings or taches.

QUEST. XXVI. In what part of the Tabernacle the vaile was h…ng up, and why.

Vers. 33. THou shalt hang the vaile upon the taches, &c. 1. Though the place be not expressed where this vaile did hang; yet it may easily be gathered, that whereas the whole Tabernacle was thirty cubits long, the most holy place tooke up the third part, ten cubits thereof: for where the first five curtaines joyned in one ended, which were in breadth twenty cubits, there the most holy place begun, Iunius: and to that end it seemeth the curtaines were divided into two parts, five being put together, and five together. Beda and Cajetane doe gather as much by the proportion of Salomons Temple, which was 60. cubits long, whereof the third part, twenty cubits, was for the most holy place: and so it is like that Moses, from whom Salomon tooke his proportion, allowed for the place of the Arke the third part of the length of the Tabernacle, which was ten cubits. 2. Hence also it is evident▪ that the most holy place was just foure square, ten cubits long, ten cubits broad, and ten cubits high: 1. Because Salomon observed the same proportion in the Temple: the place of the Oracle was twenty cubits broad, twenty cubits long, and twenty cubits high, 1 King. 6.20. 2. This most holy place was a figure of the celestiall Jerusalem, which was foure s…are: the length, breadth and heighth were equall, Revel. 21.16. 3. And this vaile was hung up to separate the most holy place from the rest of the Tabernacle, for these reasons: 1. That the Arke might have a peculiar place, for greater reverence, from whence the Lord spake unto Moses. 2. That the Lord might hereby magnifie his people, when it should be knowne to other nations, that God had his habitation among them. 3. That the people might have the greater confidence in God, whom they had in a manner visibly present, Tostat. qu. 14.

QUEST. XXVII. Why the table was set on the North, the candlesticke on the South.

Vers. 3. THou shalt set the Table without the vaile, and the candlesticke over against the table on the Southside, &c. 1. Tostat. quaest. 16. giveth this reason, why the candlesticke was set on the Southside, the table on the North: Quia lux corporum coelestium venit nobis ab austro; Because the light of the celestiall bodies commeth from the South. Lyranus also hath the like conceit, Quia motus planetarum. &c. because the motion of the planets, which is from East to West in our hemisphere, declineth from the equinoctiall toward the South: and the table with the bread is set on the North, because in the North part of the world, is the plenty of corne, and other fruits. But the Apostle sheweth, Hebr. 8.5. that these things served unto the paterne and shadow of heavenly things: therefore they were not appointed to shadow forth these worldly and terrene things. 2. Rather that allusion of Beda is to be received, who p. 506saith, that both these were placed without the vaile, Quia in hac solummodo vita, vel scripturis sanctis, vel caeteris redemptionis sacramentis opus habemus, &c. Because only in this life wee have need of the Scripture, and the Sacraments of our redemption: in the next life, which is signified by the most holy place, we shall have use of none of these things. And he further giveth this reason of the situation of them: Latus meridianum antiquam Dei plebem significat, quae prior lucem divinae cognitionis accepit, &c. The Southside signifieth the ancient people of God, which first received the light of divine knowledge, and therefore the candlesticke is placed on that side: the North part signifieth the Church called from the Gentiles, which last received the light of truth: to this purpose Beda. 3. But the Apostle, who making mention of the candlesticke and table, speaketh nothing of their situation or placing, Hebr. 9.2. stayeth our curiosity, that we should not seeke to draw every particular circumstance of the Tabernacle to a figurative sense.

QUEST. XXVIII. Wherein the first vaile and the second differed.

Vers. 36. THou shalt make an hanging for the doore of the Tabernacle, of blew silke, &c. and fine twined linen wrought with the needle. 1. Cajetane noteth foure differences betweene this vaile, and the other described before, vers. 32. 1. That hung upon foure pillars, this upon five: 2. That had silver sockets, this of brasse: 3. That was of embroidered worke, this wrought with the needle: 4. That was set forth with Cherubim worke, this was not. 2. Iosephus thinketh that this vaile was, magnitudine, colore, textura priori par, like unto the former in largenesse, colour, and workmanship. 3. The Latine Interpreter also in both places readeth, opere plumar…i, &c. they should be of embroidered worke, making no difference at all betweene the worke of the one and of the other. 4. But I subscribe rather to Montanus opinion, that the other vaile was wrought with Cherubs, this was not, but with other pictures of flowen, branches and such like: and in them both there was needle worke, and the same manner of art and workmanship. The first phrase, maghaseh cosheb, is referred to the skill of the workman; it must bee wrought curiously, artificially, Oleaster, Iunius. The second phrase, maghaseh rocem, with embroidered worke, or of divers colours, is referred to the worke it selfe, which was nothing else but cloth embroidered with divers colours, which the Italians call rechamar, after the Hebrew word; the Spaniards bros…aar. so is it taken, Iud. 5.30. tzebaghim ricmah, embroidered with colours: which kinde of working, because it was first found in Phrygia, was called opus Phrygionicum, Phrygian or embroidered worke, as Montanus and Iunius translate, such as they made their flags and streamers of, which they hung upon the masts of the ships, Ezech. 27.7. è bysso, berimach, of silke or fine linen so embroidered, brought out of Egypt, Oleaster. It is not like they used needle worke about their sailes. So then neither was this vaile altogether divers, both in the fashion of the worke, and the manner of workmanship, as Cajetane, not altogether the same, as Iosephus. But there was this difference, that the one was wrought with Cherubims, the other without; as by this it may be conjectured, that although they were both made of the same matter, yet not after the same manner of curious worke, because the pillars of this vaile had sockets of brasse, the pillars of the other of silver, and so in the rest, it is like that this vaile was not altogether so costly wrought as the former.

QUEST. XXIX. Why the first vaile had no Cherubims as the other.

THe reasons also, why the first vaile differed from the second, both in manner of worke without Cherubims, and in number of pillars, were these: 1. Because this outward vaile was open to the view and sight of the people: therefore God thought it not fit, it should be made with the picture of Cherubims, lest it might have beene an occasion unto that weake and inconstant people of idolatry: within, whither the Priests only came, were the pictures of the Cherubims to be seene in the curtaines and vaile, because they were not so apt to be entised by the view of them, as the people. But the Cherubims which were made of gold, and not only expressed in colours, were kept in the most holy place, even from the sight of the Priests also, the high Priest only excepted: because they had the most lively representation and image of Angels in humane shape, and were so much the more dangerous, Tostat. quaest. 1.2. This outward vaile had five pillars, whereas the other had but foure; not because it was wider than the other, for the Tabernacle was but of one breadth, ten cubits from side to side; but by reason, that the outward vaile lay open to the winde and weather, it had the more pillars to strengthen it, Tostat. As also because they might enter in more than in one place, the pillars were encreased, whereas the other vaile was not often opened, but once in the yeere for the high Priest to enter, to make attonement for the people, Siml. 3. Beda also thinketh, that beside these five pillars, there was a great barre or beame, that went from side to side in the doore of the Tabernacle. But no such thing is expressed in the text.

QUEST. XXX. What vaile of the Temple it was which was rent in the passion of our blessed Saviour.

NOw, it is also a question, seeing here mention is made of two vailes, one which hanged before the holy place, the other before the most holy: whether of these two vailes was rent in sunder, in the passion of our blessed Saviour. 1. Thomas thinketh, that exterius velum scissum fuit, it was the outward vaile of the Temple which was rent: and his reason is this, because the outward vaile did signifie the hiding of those mysteries which belonged unto the Church, which were revealed by Christ: the other signified velationem mysteriorum coelestium, quae nobis revelabuntur, the vailing of the celestiall mysteries, which shall be revealed in the next life; and these remaine vailed still. But this reason grounded upon his owne conceit and collection, is of no great force. 2. Tostatus opinion herein is better, that this vaile, Quod ponitur ante sancta sanctorum, which was put before the most holy place, was that which is called, Matth. 27. the vaile of the Temple, and was rent in sunder: and hereby (saith he) was signified that those things, quae erant in veteri lege occultata, which were hid in the old Law, are by Christs p. 507death revealed, quaest. 14. And that it was the second, not the first vaile, it thus appeareth: because in Salomons Temple there was but one vaile made, which was drawen before the most holy place, whereof mention is made, 2 Chron. 3. and so Iosephus witnesseth, lib. 8. cap. 2. To this purpose Ribera. Ribera lib. 1. de Templ. cap. 19.And the Syrian Interpreter in that place of Matth. 27.51. calleth the vaile, facies portae, the face of the gate: Quia ingredientibus frontis instur in oculos incurreret; because it confronted those which came in by the gate, and looked them as it were full in the face, Iun. ibid. So also reverend Beza upon the same place, Aulaeum intelligit, quo dividebantur sancta sanctorum à sancto; Hee understandeth the curtaine, or vaile, whereby the most holy place was divided from the holy place. And the Apostle otherwise interpreteth the second vaile, than Thomas doth: applying it to the opening of the way to the holiest of all, that is, to the kingdome of heaven, Which was not opened, while the first Tabernacle was standing. This vaile was then rent by Christ,Hebr. 8.7.Heb 8:7 in that by him the way is opened unto everlasting life.

QUEST. XXXI. Of the mysticall sense of these vailes.

THe mysticall application followeth of these vailes: 1. By the inward vaile is set forth unto us the glorious heavens, whereunto Christ is entered to appeare in the sight of God for us, as the Apostle expoundeth, Hebr. 9.24. As the Priest entred once in the yeare into the most holy place: The same sense followeth Beda and Rupertus. So that these two parts of the Sanctuary, have a signification of the Church triumphant in heaven, and of the militant Church in earth, which is nourished by the word of God, and the Sacraments, in the hope of everlasting life, as in the outward part of the Tabernacle was set the candlesticke on the one side, and the table with the shew-bread on the other.

2. Augustine saith, the former vaile and Tabernacle was, Figura veteris Testamenti, Quaest. in Exod. 111.a figure of the old Testament: and the second vaile with the most holy place, was a figure of the new Testament; whereby is signified, that Christ hath removed the vaile, which shadowed the most holy place, and opened by his bloud the way unto everlasting life, which could not be opened by the sacrifices of the Law, as the Apostle sheweth, Hebr. 9.8.

3. The Apostle also by the vaile understandeth the flesh of Christ, which vailed and shadowed his Divinity: by the which vaile he hath made a new and living way, so that by his bloud we may be bold to enter into the holy place, Heb. 10.19, 20.

4. By the vaile may be understood that separation, which was betweene the Church of the Jewes and the Gentiles; which division and wall of partition is now removed by Christ, who hath made of both one, Ephes. 2.14. Marbach. Pelarg.

4. Places of Doctrine.

1. Doct. The Church is knowne by the Word and Sacraments.

Vers. 35. THou shalt set the table without the vaile. Beda by the table of shew-bread, understandeth the table of Christ, and the Sacraments of the Church; by the candlesticke, the light of Gods word: by the which two, the Church of God militant in earth, is discerned and knowne. So also Simler. by the same would have understood, mensam Domini, & lucem verbi Dei, the table of the Lord, and the light of Gods word. And as the table was never empty, but alwayes had bread: so saith the prodigall child, In my fathers house is bread enough, Luk. 15. there is the spirituall food of our soules to be had.

2. Doct. That none intrude themselves into the office of teaching without calling.

Vers. 36. ANd thou shalt make an hanging for the doore of the Tabernacle, &c. This vaile was to keepe off the people from entring into the holy place, whither the Priests had accesse for their daily service and ministery: which sheweth, that none should take upon them that Priestly function, but such as are thereunto called and appointed: Ne quis se temerè ingerat ad docendum; that no man should rashly thrust himselfe into the office of teaching, Osiander. As the Apostle saith, No man taketh this honour to himselfe, but he that is called of God, as Aaron, Hebr. 5.4.

5. Places of confutation.

1. Confut. Against the Iewes.

Vers. 33. THou shalt hang the vaile, &c. Chrysostome urgeth this place against the Jewes, Sicut gloria domus est, ubi velum pendet, &c. As it was the glory of the house, where the vaile hanged,Homil. …. de cruce & latrone. and while it hanged; so the renting of the vaile of the Temple in two, ignominia templi est, is the ignominy and shame of the Temple, and sheweth that the Spirit of God is departed from them, &c. Like as while the Tabernacle stood, and the vaile was whole and sound, it shewed that they had the presence of God, and he had not yet forsaken his habitation among them: So the parting and dividing of the vaile testified, that the Lord had dissolved their state, and would no more dwell among them, as our blessed Saviour foretold them, Behold your house is left unto you desolate, Luk. 13.35.

2. Confut. Against the superstitious usage of the Romanists in the division of their Churches.

BY this hanging up of the two vailes, which made two parts of the Sanctuary, and the outward court made the third, whither the people only were admitted, Bellarmine would warrant the distinction observed in their Churches or Temples, dividing it into the porch or entrence, the body of the Church and the queere, which they say resembleth the holy place, to the which none were suffered to enter of the lay people, but onelyonly their clerkes and queere-men. And to this purpose they used in time of Lent p. 508to draw a curtaine in the middest of the chancell, to represent this vaile, which was spred before the most holy place,Lib. 3. decultus Sanctor. cap. 3. B. Babington.

Contra. 1. To follow the paterne of Moses Tabernacle, or Salomons Temple, for comelinesse and decencie, and due proportion of building in Churches, is not unlawfull for Christians, but it is a thing indifferent: any thing for comelinesse sake may be imitated, and borrowed from the example of former times. 2. But two wayes the Romanists offend in this imitation: both because they make a superstitious distinction of places, thinking the queere or chancell to be a place of greater holinesse: and in making a difference of the people, as though some were more holy than others, and not fit to enter into the holy place,1 Pet. 2.5.1 Pet 2:5 whereas Christ hath made all his servants, an holy Priesthood toward God, though for order sake, and better edifying of the Church, there ought to be a distinction betweene the Pastor, and people. As also in placing the people a great way off, that they only see and gaze, but heare little, they hinder their edifying and instruction:1 Cor. 14.26.1 Cor 14:26 contrary to the Apostles rule, Let all things be done unto edifying.

6 Morall observations.

1. Observ. God requireth diligent and cheerfull service.

Vers. 1. IN them thou shalt make Cherubims, &c. God seemeth to be delighted with these similitudes of Cherubims, which were winged to shew their speed and agility: to shew that he is delighted in those, qui summa diligentia verbum ejus faciunt, which are diligent in performing his word, Oleaster. As the Prophet David saith, I will run the way of thy Commandements, when thou shalt enlarge my heart, Psalm. 119.32.

2. Observ. That we should be inwardly adorned, and not make a faire shew outwardly.

Vers. 37. THou shalt cast five sockets of brasse for them. Men use to set the fairest shew outward; so doth not God: without are sockets of brasse, but within sockets of silver; to teach us, that Christians should not make a faire shew outwardly, but seeke to adorne the inward man, Oleaster. As it is in the Psalme 45.13. The Kings daughter is all glorious within. So S. Peter teacheth women, that their apparelling should not be outward, 1 Pet. 3.3.1 Pet 3:3with broidered haire, and gold put about, but that the hid man of the hear… be uncorrupt, &c.

3. Observ. God revealeth himselfe more and more to his children.

FUrther, whereas one comming into the Tabernacle, at the first entrance saw brasse, but going in further, the light of the golden candlesticke directing him, he saw nothing but gold: So the more one looketh into Gods secrets, being illuminated by the Spirit, he shall finde every thing still more glorious, and heavenly, Borrh. As Iob at the first had heard of God but by the eare; but having had comfortable experience of his merciemercy in his affliction,Iob. 42.5.Job 42:5 then he saw him with the eye.