Commentary on Genesis and Exodus, Chapter 38

Commentary on Genesis and Exodus · Chapter 38

p. 701CHAP. XXXVIII.

1. The Method and Argument.

IN this Chapter, 1. Is set downe the making of such things as belong to the ministerie and service of the Tabernacle: first of the holy instruments, as the Altar and Laver of brasse, with the fashion of them, and the things thereto belonging, to vers. 9. Secondly, of the holy place, namely, the outward Court, where these holy instruments were to be imployed and used, to vers. 21.

2. In the other part of the Chapter are expressed: 1. The order and disposing of these things when they were made, to whose charge and care they were committed, vers. 21. 2. The matter, both whereof they were made, as gold, silver, brasse, and what things were made of each of these metals, vers. 23. to the end.

2. The divers readings.

Vers. 8. Of the glasses of the women which came together by troupes, I. which assembled and came together, B.G.P. better than, which exercised themselves, A. or, which fasted, S. or, prayed, C. or, watched, I.B.G.L. the word, foreign, tz…ba, signifieth to gather an armie: these devout women came in troops together, as an armie.

Vers. 21. These are the things numbred, I.P.C. or, this is the summe, B. the things visited, A. better than,I.P.C.B. these are the instruments, L. or this was the construction of the Tabernacle, S. or, these are the parts, G. the word is, foreign, pekudai, numbred, counted. See the rest of the divers readings before, chap. 27.

3. The questions discussed.

QUEST. I. Whether there were more than one Laver made.

Vers. 8. ALso he made the Laver of brasse. 1. R. David thinketh there were two Lavers, one whereat the Priests washed, the other wherein they washed and cleansed their sacrifices, wherof mention is made, 1 Sam. 2.14. how the Priests boy would come while the flesh was seething, and thrust his flesh hooke into the kettle, caldron, pot, or pan, and take out that which came next to hand, ex Oleastro.

2. But seeing mention here is made but of one Laver of brasse, it is like there was no more made by Moses direction, but this one to wash in, which might serve both for the Priests to wash in, as also to cleanse the sacrifices: as is before shewed, quest. 25. chap. 30. whither I referre the Reader. That caldron mentioned, 1 Sam. 2. was to another end, for therein the flesh of the sacrifices was sod and boiled.

QUEST. II. Of the forme and fashion of this Laver.

COncerning the forme and fashion of this Laver, it is described before, quest. 24. chap. 30. where it is resolved that it stood upon a shanke or foot, and that the Priests did not wash their hands and feet in it, but that the water out of the Laver was let out by certaine pipes, as is seene in fountaines, and therewith the Priests washed.

Gallasius setteth downe another forme: describing the Laver like unto a great bowle or bason, standing upon a square frame, with bars and rings on the sides, wherewith it was carried. But this forme is inconvenient: 1. Because they could not come by the water, the Laver standing upon the frame, and it having no other feet of it owne, it could not stand of it selfe to hold water. 2. Neither is it like, it being a great massie and weightie vessell, that it was carried by bars on the Levites shoulders. 3. And if it had had any such bars and rings, they should not have beene omitted in the description: as the Arke, Table of shew bread, the brazen Altar, and Altar of incense, are set forth with their bars.

QUEST. III. How the brazen Laver is said to be made of the womens looking-glasses.

HE made the Laver of the glasses. 1. Cajetan thinketh, that the Laver was not made of the womens looking-glasses: but that the Laver is for the smoothnesse and brightnesse, compared to looking-glasses, wherein the women might see themselves. And so he readeth the text thus, He made the Laver of brasse, in glasses: for so the preposition foreign, beth signifieth. Herein Marbachius also concurreth with Cajetan.

Contra. 1. By the same reason the brazen Altar, which was covered with bright and polished brasse, might be said to be made of glasses. 2. To what end should the women behold themselves in the Laver, as in a glasse: they which came of a religious devotion had no minde to tricke up themselves there. 3. The preposition foreign, beth, sometime is taken for ex, of, as chap. 35.35. to worke all manner of worke in blue silke, &c. that is, of blue silke, &c.

2. Some thinke that the women brought their looking-glasses, and they were set by the work-men into the brazen Laver: wherein the Priests as they washed might see whether any spot remained on them still, Oleaster. Lyran. Pellican. Lippom. But this had beene verie inconvenient to hang or set in glasses, where they washed: neither needed they to spie in the glasse, the spots of their hands and feet, which were alwayes in their eye.

3. Osiander giveth this interpretation: bemaroth, in the vision and sight of the women was the Laver of brasse, which were to worship at the doore of the Tabernacle. But this had beene then added to small p. 702purpose, He made the Laver in the sight, &c. and beside, the word maroth, which commeth of raah, to see, is by the most Interpreters translated glasses, L.S.C.A.P.V.

4. Some think that the Laver was made of the womens glasse-cases, which were of brasse, R. Salom. Tostat. qu. 4. But the text saith they were made of the glasses themselves, which were divers from the cases.

5. Therefore the truth is, that the brazen Laver was indeed made of the womens looking-glasses, which R. Abraham saith were made some of brasse, some of glasse, whereat the Jewish women did use to attire themselves: now these devout women renuntiant deleriis suis, doe leave their toyes, Gallas. and offer these glasses for the use of the Tabernacle; of these brazen or steele glasses was the Laver made, Iun.

QUEST. IV. How the women are said to watch at the doore of the Tabernacle.

Vers. 8. OF the women that assembled, &c. the word is tzaba, which signifieth to assemble as an armie. 1. R. Salom. hath this conceit, that these women were those which in Egypt, when their husbands were kept under with labour, that they were unlustie for procreation, did attire and make themselves handsome by their glasses, thereby to allure their husbands to have company with them, not for lust, but procreations sake, by which meanes all that generation, which made a goodly host, were borne; and therefore they are said to lye as it were in warfare at the doore of the Tabernacle, because they were mothers of all the warriours. But beside, that this opinion is otherwise improbable, so many thousand women could not watch at once at the doore of the Tabernacle.

2. Oleaster thinketh they are so called here, and 1 Sam. 2. The women that watched or warfared, because they were the wives and women of those which went to war: but there were six hundred thousand men of war then in Israel: all their wives could not assemble together.

3. The Septuagint interpret it of them that fasted, the Chalde of them which came thither to pray, the Latine translateth, quae excubebant, which kept watch.

4. But the best interpretation is, of such women as came thither in troopes and companies, like unto an armie, and had devoted themselves to Gods service, leaving their vanities, offered their glasses wherein they had delighted, Iun. Gallas.

QUEST. V. Of the meaning of these words, the height in the breadth.

Vers. 18. THe height in the breadth was of five cubits. 1. The Latine Interpreter thus readeth, the height of five cubits: but here the word which signifieth breadth is omitted. 2. Some doe thus read, five cubits in height and breadth: so the Chalde, Septuagint, and Genevens. But seeing the breadth and height of the curtaine was all one, this had beene a superfluous addition in that sense. 3. Therefore it is better thus expounded, altitudo, quae ex latitudine sumitur, the height which is taken by the breadth, Vatab. Iun. So that it is an explanation, what is to bee counted the height; that which is the breadth of the curtaine lying, is the height of it standing, or hanging.

QUEST. VI. What ministerie of the Levites is here understood.

Vers. 21. WHich was appointed, &c. for the ministerie of the Levites, by the hand of Ithamar. 1. Some understand this of the appointing out of the worke by Ithamar as the chiefe, and the Levites under him, tanquam ratiociniae scribentibus, as writing and taking the account, Cajetan. But as Calvin well writeth, here Moses speaketh, Non tantum de fabrica, sed de perpetua conservatione ministerii, not only of the fabricke and framing of the Tabernacle, but of the perpetuall conservation and keeping of it, wherein consisted the ministerie and service of the Levites.

2. Tostatus by the Levites understandeth not only the inferiour sort, who were properly called Levites, but the Priests also. So likewise Iun. And Tostatus reason is, because not the Levites onelyonly, but specially the Priests did minister in the Tabernacle, quest. 4. But Ithamar appointed not the Priests their offices, he was only set over the Levites, as the Gershonites and Merarites, to appoint them their services and offices, when the Tabernacle was to be removed, Numb. 4.25, 38.

3. Therefore with Lyranus, Simlerus, and Osiander, by the Levites are better understood only the inferiour Levites beside the Priests, to whom by the hand of Ithamar, that is, by his appointment, the charge of these things was committed, when the Tabernacle was to be taken downe, or set up.

QUEST. VII. Whether the gold or silver only were given according to the number of the people.

Vers. 25. BVt the silver of them that were numbred, &c. That the silver only is to bee referred to them that were numbred, and not the gold, or other things which were offered, it may bee thus shewed. 1. They which were numbred were not charged to bring any gold, but silver. 2. The rich and poore, which went under the number, gave everie one alike, halfe a shekel a peece: but in their voluntarie offerings, some offered more, some lesse. 3. The offering of the halfe shekel was required of everie one, and never refused: but for the other voluntarie offerings, they were charged, chap. 36. to bring no more: the summe of an hundred talents, and of 1775. shekels just answereth to the number of 603550. men, counting for everie one halfe a shekel: for 603550. halfe shekels make 301775. shekels, that is, an hundred talents, whereof everie one contained 300. shekels, and 1775. shekels, Lyran. So that it is evident by this account, that not the gold, but silver onelyonly was brought in, according to the number of the people, Tostat. qu. 5. So also Cajetan.

QUEST. VIII. When the people were first numbred.

1. THis numbring of the people was not made so soone, as Simlerus thinketh, in the 30. chapter: for that was onelyonly the charge and commandement which God gave unto Moses in the mount, who was not then come downe: and it is not like that Moses numbred the people at his first comming downe, because the Lord was offended with them, and they were not yet reconciled.

p. 7032. Therefore it is more probable, that this summe of the people was not taken, till Moses began the worke of the Tabernacle: for it was to that end, that the people should contribute toward the worke thereof. Now Moses did not take this worke in hand till his second comming downe from God; where hee had stayed twice fortie dayes: hee went up in the beginning of the third monethmonth, and came downe about the middest of the fourth monethmonth, which answereth to our June: and then staying a few dayes in the camp, he went up againe and remained fortie other dayes with the Lord, and so came downe about the beginning of the sixth monethmonth, which is August, and then this collection was made.

QUEST. IX. Whether this numbring of the people, and that Numb. 1. were the same.

NOw whereas the people were againe numbred, Numb. 1. some take that numbring of the people and this for all one, because the verie same summe of the people is there taken 603550. Numb. 1.46. which is collected here. But that is no good argument, for that numbring of the people following not many moneths after this, and agreeing in the same number, sheweth that there was no decay among the people all this time.

2. Wherefore it is more like, that Moses there numbred the people againe, Simler. as may appeare by the divers time: for this numbring of the people was in the first yeare of their departure out of Egypt, because the Tabernacle was set up the first day of the first monethmonth in the second yeare, chap. 40.17. and the people were numbred before that, to contribute to the Tabernacle. But that other account of the people was on the first day of the second monethmonth, in the second yeare of their comming out of Egypt, Numb. 1.1. Tostatus qu. 6.

QUEST. X. How many pound weight a talent had, and how many sicles went to a pound.

Vers. 25. THe silver was an hundred talents. Which made six hundred thousand halfe sicles, answerable to the six hundred thousand that were numbred, for everie one halfe a sicle, that is, three hundred thousand sicles: so that it is evident out of this place, that a talent contained three thousand sicles: an hundred talents making three hundred thousand sicles.

1. Iosephus valueth the talent of the Sanctuarie at an hundred pound, which they call minae: Lib. 3. de antiq. cap. 7.by which account there must be allowed thirtie sicles unto a pound, which maketh fifteene ounces: for there must not be above three thousand sicles in a talent.

2. Oleaster maketh the talent of the Sanctuarie an hundred and twentie pound, double to the common talent: so also Iunius, and most Hebrewes, and hee alloweth an hundred and twentie sicles to a pound: but by this reckoning we shall have above twelve thousand sicles in a talent, which must not be admitted.

2. Iunius putteth an hundred and twentie pound to the talent of the Sanctuarie, Annot. Exod. 25. and to everie pound he alloweth an hundred sicles, Annot. Ezech. 45.12. but then there will be about twelve thousand sicles in a talent, whereas here there are reckoned but three thousand.

4. The most allow sixtie sicles to a pound, grounding their opinion upon that place, Ezech. 45.12. where it is usually translated, the shekel shall be twentie gerahs: and twenty shekels, and five and twentie shekels, and fifteen shekels shall be your maneh or pound, Ribera, Montanus, Genevensis, following David Kimhi.

But there cannot goe so many shekels to a great talent, which is held to containe an hundred and twentie pound: for then we shall have above six thousand sicles in a talent: and beside, sixtie shekels make thirtie ounces, which both in the account of the Hebrewes and Greeks exceedeth the weight of a pound.

That place in Ezechiel proveth no such thing: for to what end should such divers sums be named, of 20.25.15. shekels, to make up the weight of the maneh, or pound: the meaning is, that all those severall peeces of coyne, some of twentie, some of twentie five, some fifteene shekels, and the pound it selfe should be valued according to the shekel, containing twentie gerahs, Iun.

5. Montanus valueth the talent at a thousand eight hundred sicles,Lib. de mensur. sacr… de …. which make nine hundred ounces. But it is evident out of the text here, as is before shewed, that everie talent had three thousand sicles, which make a thousand five hundred ounces.

6. Vatablus setteth the usuall and common pound at sixtie sicles,Montan. ibid. de minch. Annot. Ezech. 45.12. but the pound of the Sanctuarie hee taketh to have contained more. Montanus thinketh otherwise, that the usuall pound weighed but twentie five sicles, and that the great pound contained sixtie sicles. But to put sixtie sicles, which make thirtie ounces to a pound, cannot be shewed (as I thinke) to have beene used in any countrey.

7. Lyranus finding so much uncertaintie in the just valuation of the talent,Lyran. in Exod▪ 25.39.Exod 25:39 leaveth it as a thing doubtfull to be determined; because the waights of gold and silver doe much varie in continuance of time.

8. Simlerus will have the talent either to containe sixtie pound, and everie pound fiftie sicles, or the talent to be valued at fiftie, and everie pound at sixtie ounces, and so the talent shall containe in all three thousand sicles: but, as it is alleaged before, I cannot finde amongst the divers weights, which have been, and are used in divers places, that any pound was set at thirtie ounces: there is the mina Alexandrina, the pound of Alexandria, which weighed twentie ounces: mina Ptolemaica, the pound of Ptolemais, which had eighteene ounces; mina Medica, the Physitians or Apothecaries pound, at sixteene ounces; and the usuall Attike pound, which contained an hundred drachmaes, whereof eight goe to an ounce, which make twelve ounces and an halfe, but none of these reach unto thirtie ounces.

9. Wherefore before the rest I preferre the opinion of R. Salom. who alloweth unto the talent of the Sanctuarie an hundred and twentie pound, that is, a full or large hundred: for the word chicar, which we translate a talent, Hebraei dicunt centenarium, the Hebrewes call an hundred weight, Lyran. And unto everie pound he giveth 25. sicles, and no more, which make twelve ounces and an halfe, the just Romane pound. And so Montanus thinketh, that the usuall pound contained an hundred drachma, or zuzi…, which p. 704was the fourth part of a sicle, and the eighth part of an ounce. So also the Chalde for the fourth part of an ounce, read zuzim, 1 Sam. 9.8. And thus in a just account, reckoning 25. sicles to a pound, and the talent at an hundred and twentie pound, there will be found in everie talent three thousand sicles.

The greatest objection against this account is this, because where it is said, 1 King. 10.17. That three pound of gold went to a shield: in another place, 2 Chron. 9.16. three hundred shekels of gold are said, to goe unto a shield: by comparing of which places, Iunius doth confidently inferre, that a pound called in Hebrew maneh, did containe an hundred shekels.

To this objection three answers may be made. 1. Vatablus seemeth to thinke, that there were divers kindes of weights,Annot. in Ezech. 45.12.Ezek 45:12 the lesse at sixtie ounces, and the greater which contained more: but beside, that it is not like, that divers weights and measures were allowed among the Israelites, which the Wiseman condemneth, saying, That divers weights and measures were an abomination to the Lord, Prov. 20.10. There is no reason why these shields being made for civill and prophane uses, and were laid up not in the Temple, but in Salomons house in Lebanon, should be accounted to bee made after the great weight of the Sanctuarie.

2. Vatablus hath another answer beside, that the three hundred peeces of gold were in value, not in weight three pound of gold: so that in one place the weight is spoken of, in the other the valuation: the like difference is to be seene in our silver coyne: for a pound in value and estimation is twentie shillings, but in weight there goeth thrice so much to a pound.

3. It may further also be answered, that whereas the word shekel is not in the originall, but is inserted by way of interpretation, as well some other peece may be understood, as the drachma, the dram, called in Hebrew drachemonim, Nehem. 7.72. not much unlike in sound to the Greeke and Latine word: the Syrian Translator calleth it zuz. Luke 15.8. and so the Chalde Paraphrast, as is shewed before, it was equall in weight and value to the Romane denaire, or penny, an hundred of them just made a pound, called an hundred denarii, or penny, Matth. 18.28. Iun. I see no inconvenience why the word drachma, being an usuall peece of gold, should not rather bee supplyed, than the sicle which was a coyne of silver onelyonly, as thinketh Montanus.

4. And further, it may be thus objected, that if an hundred shekels went to a pound, as Iunius taketh it, how can his other opinion stand, in allowing and hundred and twentie pound to the talent? for then the summe of sicles in a talent will amount to twelve thousand, contrarie to Moses account here, who onelyonly giveth unto the talent three thousand sicles. If any better answer may bee found out, to reconcile those places, I will willingly embrace it, in the meane time I doe rest in this. And whereas quest. 47. chap. 25. I seemed to encline to their opinion, who put sixtie sicles to the pound, I now upon the reasons before alleaged, doe rather subscribe unto R. Salom. with others, that the minah or pound had but 25. sicles, because otherwise counting the great talent at an hundred and twentie pound, as the most doe set it, Iunius, Oleaster, Vatablus, with others: wee shall not finde out the just summe of three thousand sicles, which Moses here alloweth to the talent.

QUEST. X. The sum of the gold and silver offered to the Tabernacle, as it is valued with mony now currant.

THe sum then of the gold and silver which was here offered toward the worke of the Sanctuarie was this, as it is rated with money now currant in other places. Georgius Agricola valueth the talent of gold at 22928. Hungarian peeces of gold: so that 25. talents will make 664912. Hungarian peeces: and 730. sicles will amount to 5579. Hungarians: all the sum of gold of Hungarian money is 670491. the hundred talents of silver, will arise to 203600. peeces of Hungarian gold, ex Simler. Which together with the valuation of the brasse, which is set at 2036. Hungarian peeces will make eight tun of gold: Pelargus, Marbachius setteth the whole sum at five tun of gold and an halfe. So also Osiander.

Iunius summeth the gold, which was 29. talents, and 730. shekels, which make so many halfe ounces; 560450. dollars, counting the dollar at an ounce: the silver which was an hundred talents, and 1775. shekels amounteth in his account to 192887. dollars.

Osiander thus estimateth the gold, 145. Rhene peeces of gold make a pound: so that the whole sum of gold here named, will rise to 299235. Rhene peeces of gold: and the silver he reckoneth at 149887. dollars. But as Iunius exceedeth in his reckoning, so Osiander commeth short: for 301775. shekels, which is the summe of the contribution silver, make 150887. that is, halfe so many dollars or ounces, and halfe a shekel.

But according to the valuation of our English money: the summe of gold, which is 29. talents, 730. shekels, counting the talent at an hundred and twentie pound, and 25. shekels to a pound, will make 3509. pound weight of gold, and five shekels. And a pound of gold, counting it at twelve ounces, and an ounce of gold set but at fiftie shillings, will make thirtie pound of sterling money, the whole summe will amount to above an hundred thousand pound sterling. And the summe of silver which maketh 301775. shekels, that is 150887. dollars or ounces of silver, at five shillings the ounce, will arise to thirtie five thousand, foure hundred seventie and odde pounds.

QUEST. XI. What things were made of silver.

Vers. 27. THere were an hundred talents of silver to cast the sockets of the Sanctuarie. 1. The sockets were in all an hundred: for everie boord had two sockets, the boords were twentie on each side, and eight in the west end, all which had 96. sockets: then the foure pillars which were set before the most holy place, whereon hanged the first veile, had foure silver sockets or footstals, which make up an hundred. Tostatus here is much deceived, who saith there wanted silver of this contribution money, to make the p. 705sockets for the five pillars in the entrance of the Tabernacle, quest. 6. for their sockets were of brasse, not of silver, chap. 26.37. 2. Beside, the Latine Translator is here deceived, who saith▪ of the 1775. shekels of silver, fecit capita columnarum, hee made the heads of the pillars: but if the heads of the pillars, which were in all sixtie on the sides and ends of the outward Court had beene of silver, this sum of silver would not have sufficed; for the heads would have required as much silver as the sockets: they were then the hookes only and knops of the pillars which were made of silver, not th… heads which might notwithstanding be covered with thin plates of silver, as is before shewed, chap. 27. quest. 15.

QUEST. XII. Of the quantitie of brasse which was offered.

Vers. 29. ALL the brasse of the offering was seventie talents, and two thousand foure hundred shekels, &c. 1. The Septuagint here readeth corruptly, three hundred and seventie talents, where seventie talents are onelyonly mentioned in the originall. 2. As great an errour is committed in the vulgar Latine translation, by not right distinguishing of the words, as Cajetan well observeth: for whereas the words stand thus in the originall, seventie talents, and two thousand, &c. the Latine text thus readeth, talents seventie two thousand, whereas talents in the Hebrew is after seventie, and there is a distinction at talents, which doth distinguish it from two thousand following, which must be referred to the sicles: and this errour being so apparent, I wonder much that Montanus followeth this reading. 3. The brasse was not so much as the silver: the reason whereof is, because there were an hundred sockets of the pillars and boords which were made of so many talents of silver: but of the brasse sixtie five sockets only were made; for so many pillars there were, five stood in the entrance of the Tabernacle, and sixtie compassed the outward Court, twentie on each side, and at each end ten. 4. Cajetan hereupon observeth well, that the pillars were of wood, not of brasse; for then a greater masse of brasse should have beene required toward the making of them.

4. Places of Doctrine.

1. Doct. God will have order in his Church.

Vers. 9. FInally he made the Court. &c. The three parts of the Tabernacle, the outward Court, into the which the people were admitted; and the Sanctuarie, where the Priests only ministred; and the most holy place, into the which only the high Priest entred, doe shew that God would have order observed in his Church. Christ alone is he that hath opened a way into the most holy place for us: in stead of the Priests he hath constituted Apostles, Prophets, Evangelists, Pastors: and the large outward Court signifieth the Church and Congregation of the faithfull, Simlerus. And so as the Apostle saith, God is not the author of confusion, but of peace, 1 Cor. 14.33.

2. Doct. Our knowledge is not perfect here.

THe drawing of a veile before the most holy place, sheweth that our knowledge is not perfect here: but that when this veile is removed, and we are entred into the most holy place of heaven, then shall we know as we are knowne, but now we see in a glasse, 1 Cor. 13.12. Simler.

5. Places of Confutation.

1. Confut. Of the difference of the Law and Gospell whether they differ in matter and substance.

BEcause the outward Court, and other parts of the Tabernacle, were figures of the new Testament under Christ, Marbachius here taketh in hand, to shew the difference betweene the old Testamen… and the new, and that in three respects, as the word Testament is diversly taken.

1. The Testament first signifieth the covenant and league which God maketh with his people, to bee their God, and they to be his people: wh…ein the new and old Testament doe much differ. 1. The one was given by Moses, the other by Christ. 2. The one was propounded upon condition of their obedience, if they kept the Law, the new Testament requireth faith and beleefe. 3. That was consecrated by the bloud of beasts; but the new Testament is confirmed by the bloud of Christ. 4. That had but types and ceremonies, which are now abolished: the new Testament hath the verie body and substance. 5. The one was peculiar to the Israelites only, the other is generall to all beleevers.

2. The old Testament and the new are distinguished in time: that was before the comming of Christ, the new Testament comprehendeth the time since. And so they differ, modo patefactionis & revelationi…, in the manner and measure of revelation and opening Gods will: all things are more plainly opened in the new Testament.

3. The old Testament is taken for the Propheticall writings, the new for the Apostolicall: and so they differ, because the old receiveth light of the new, and cannot well be understood without it.

Hitherto Marbachius proceedeth well: but yet he addeth thus much further, that the new Testament and the old differ in substance and matter, because they have divers and contrarie effects, and hee findeth fault with them, which affirme that there is the same substance of their Sacraments and ours.

Contra. 1. The divers and contrarie effects, as because the Law worketh terrour, the Gospell comfort, prove not a diversitie of substance: the Sunne worketh contrarie effects, it hardeneth the clay, and mollifieth the wax, yet the substance is the same: the difference of the worke is in the divers nature of the things: so the Law worketh terrour in respect of the infirmitie and weaknesse of our flesh: the Gospell bringeth comfort, our hearts being mollified by the Spirit. 2. Christ is the end of the Law, and the Law is a schoole-master to bring us unto Christ: therfore the matter and substance is the same, but the manner, p. 706condition and qualities are divers. 3. Saint Paul sheweth, that Christ was the substance of their Sacraments, as he is of ours: They did all eat the same spirituall meat with us, 1 Cor. 10.3. yet our Sacraments doe after a more lively manner exhibit Christ, than he was represented in the Legall Sacraments.

6. Morall observations.

1. Observ. They that truly turne unto God, must forsake their vaine delights.

Vers. 8. HE made the laver of the glasses of the women. These devout women are content to leave their vaine toies, their looking-glasses and other such delights, and now resigne themselves wholly unto Gods service, and thinke nothing too good to bestow upon the same. So they which are truly converted unto God will forsake their vanities, wherein they before delighted: as Zacheus left his unconscionable and deceitfull trade, wherein he had gathered much by extortion, and other fraudulent meanes, Luke 19.

2. Observ. We must be liberall toward the maintenance of Gods service.

Vers. 25. THe silver was an hundred talents, &c. The great liberalitie of the Israelites is here commended, which gave such a great masse of silver and gold toward the building of the Tabernacle, which teacheth us not to bee sparing or close handed, in giving toward the maintenance of Gods house,2 Cor. 9.6.2 Cor 9:6 service, and servants, Simler. Remembring what the Apostle saith, He that soweth sparingly, shall reape sparingly, and he that soweth liberally, shall reape also liberally.