Commentary on Genesis and Exodus, Chapter 40

Commentary on Genesis and Exodus · Chapter 40

p. 710CHAP. XL.

1. The Method and Argument.

HItherto from the 35. chapter is set forth the framing and working of the Tabernacle, and the things thereunto belonging: now in this chapter, the erection of the Tabernacle is described, with the disposing of everie part thereof, and the Lords approbation: there are three parts of the Chapter.

1. The Lord giveth Moses commandement, and direction what he should doe. 1. He is bid to erect the Tabernacle, and to bring in every thing thereunto belonging, to vers. 8. 2. Hee is commanded to consecrate both the Tabernacle, and the things therein, with oyle, vers. 12. 3. Then to consecrate Aaron, and his sonnes, to vers. 15.

2. Then the execution followeth: 1. Moses setteth up the Tabernacle, with the boords and coverings, vers. 18, 19. 2. He bringeth in such things as were to be placed in the most holy place, vers. 20, 21. then hee disposeth those things, which belonged to the outward part of the Sanctuarie, as the table of shew bread, the candlesticke, the golden Altar, to vers. 27. 3. He placeth such things as were in the outward Court, the brasen Altar, and the Laver, shewing the use thereof, to vers. 33. And lastly hee reareth up the outward Court round about, vers. 33.

3. The Lords approbation followeth, which was partly by an extraordinarie signe, the cloud filled the Temple; so that Moses could not enter, vers. 34. partly by an ordinarie, the ascending, and going of the cloud before them, vers. 35, 36, 38.

2. The divers readings.

….Vers. 1. The Lord had spoken, I. better than, then the Lord spake, &c. B.G. cum caeter. for the Lord did not speake to Moses upon the first day of the monethmonth, but before, that he should begin to set it up then.

Vers. 2. In the day of the first monethmonth, even the first of the monethmonth, G.A.P.V. better than, in the first day of the first monethmonth, A.P.V.G.B. or, the first monethmonth, the first day of the monethmonth, L.C. or, in one of the first monethmonth, in the first day of the monethmonth, S. For in these readings the order of the words in the originall is not kept: in the season of the first monethmonth, I. but the word is, bejom, in the day of the first monethmonth.

p. 7113. The questions discussed.

QUEST. I. When the Lord spake unto Moses to set up the Tabernacle.

THen the Lord spake, &c. 1. The Lord spake not to Moses, as some thinke, upon the first day of the first monethmonth, because the Lord biddeth him upon that day to set it up: the Lord would have said, to day thou shalt set it up, if he had spoken to Moses the same day, and not have set him the day and monethmonth: Moses indeed would have omitted no time after the Tabernacle was finished: yet that sheweth not, that presently upon the Lords commandement he went about it, for he was to expect the time, which the Lord had limited: where no time is set, there obedience is presently required.

2. Neither yet is it like, that the Lord thus spake unto Moses, the next day before, for then he would have said, to morrow shalt thou set up the Tabernacle: the day and monethmonth needed not to be expressed.

3. Wherefore it is more probable, that the Lord knowing what time all the worke of the Tabernacle should be finished, spake unto Moses some few daies before, that upon the first day of the first monethmonth he should begin to set up the Tabernacle, Tostat. qu. 1.

QUEST. II. Why so often rehearsall is made of the Tabernacle and the parts thereof.

Vers. 3. THou shalt put therein the Arke of the Testimonie, &c. 1. Here againe in this chapter are rehearsed in order the things, as they should be ordered and placed in the Tabernacle. The most Interpreters omit these six last chapters, as Procopius, Ferus, Borrhaius with other, because they containe but a rehearsall of the things before described in the former chapters. But seeing the Spirit of God vouchsafed so often to make mention of the same things, we must not take this repetition to be unnecessarie, for there is nothing in the Scripture superfluous, Simler. 2. And for this cause is this rehearsall made, because the things before were confusedly spoken of, but now they are set downe in their order, how everie thing shall be placed, Iun. Analys. 3. And another reason of the repetition may be this: here the instruments of the Tabernacle are described together with the use: as the table with the bread, the candlesticke with the lampes, the Laver with water: because presently upon the erection of the Tabernacle; all these things were to be ministred in, at the consecration of the Priest, Tostat. qu. 3. 4. It was necessarie also, that these things should be rehearsed: Vt tempus erectionis Tabernaculi, & usus illius diceretur à Deo; That both the time of erecting the Tabernacle, and the use thereof should be (knowne and) said to be of God, Cajetan.

QUEST. III. Why all the parts of the Tabernacle are not said to be alike sanctified.

Vers. 9. THat it may be holy. 1. Heere are divers degrees of sanctifying noted: it is said of the brasen Laver only, thou shalt sanctifie it, of the Tabernacle, thou shalt sanctifie it, and it shall be holy: but of the Altar it is said, thou shalt sanctifie it, and it shall be most holy: because it was not onelyonly sanctified in it self to holy uses, but it sanctified other things, as the sacrifices which were laid thereupon, Cajetan. 2. By this difference is signified the divers degrees of sanctification in the Church: Christ is the Altar most holy, by whom all his members are sanctified▪ for their sake he sanctified himselfe upon the Altar of the crosse: as our blessed Saviour himselfe saith, For their sakes sanctifie I my selfe, that they may be sanctified through the truth, Ioh. 17.19. the Church now is sanctified, but it shall not be perfectly holy, till it be admitted into the heavenly sanctuarie, Simler.

QUEST. IIII. VVhether it be lawfull for one to sue for a Bishopricke, or benefice, or other Ecclesiasticall preferment.

Vers. 12. ALso thou shalt bring Aaron, and his sonnes. Tostatus heere moveth a question, whether it be lawfull to seeke or desire any office or calling of the Church. Wherein his resolution is this: 1. It must be considered whether the place which is sued for, bee …nus vel hon…s, a place of burthen, and labour, or of honor: of the first, it is not unlawfull for one to offer himselfe, as to take Orders, so he be not unfit thereunto, because to be admitted to Orders, simplie is a place of labour: but to sue for a Bishopricke or a benefice, because the one hath honour and profit annexed, the other maintenance and living, he holdeth it to be a deadly sinne. And therefore it was the old use in the consecration of Bishops, to aske of him that was consecrated, vtrum velit Episcopatum; whether he would have a Bishoprike: who was twice to say, nay: but if any such desired a Bishopricke, induceret illum ad mentiendum; he that asked such question should enduce him to lie. Thus farre Tostatus proceedeth well.

2. But whereas that place of the Apostle will be objected, If any man desireth the office of a Bishop, he desireth a good worke, 1 Tim. 3.1. he answereth, he desireth indeed bonum opus a good worke, but not bene, he desireth it not well: whereas the Apostle in these words, as Hierom expoundeth them, Ad operis desiderium, non ad honoris ambitum provocat, doth rather provoke and stir up unto the desire of the work, not ambitiously to seek the honour, &c. The Apostle then in these words reprehendeth not, but alloweth their desire, which affect the callings of the Church, rather, prodesse quam praesse, to profit others than to rule, as Augustine saith.Epist. 204. ad Donatum.

3. Wherefore, this further may be added, that in seeking or desiring the places and offices of the Church, there are two extremes to be shunned, the one was the fault of former times, when they which otherwise were well qualified, and enabled for Ecclesiasticall functions, did altogether decline them, and utterly refused to take that calling upon them: as one Ammonius, when he should have been ordained a Presbyter, cut off one of his eares, and threatned, if they would not let him alone, to cut out his tongue, to make himselfe altogether unfit for that calling. The other fault is incident to this age, ambitiously to sue and seeke for the preferments of the Church: such an one was Diatrephes, Ioh. Epist. 2. v. ….who loved to p. 712have preeminence. Wherefore that a meane may bee kept in desiring the places in the Church: three things must bee considered. 1. Hee that hath any mind to an Ecclesiasticall calling, must first examine himselfe, whether hee bee fitted and enabled with gifts, and that in an humble opinion, not in a blind selfe-love: but such an one as is not furnished▪ with gifts, sinneth in putting himselfe forward to that place, for the which he is not meet. 2. He must propound unto himselfe as the chiefe and principall end, the glorie of God, and the edifiing of the people, and not for maintenance or living sake offer himselfe. 3. Hee must take heed that he use no indirect or unlawfull meanes, by flatterie or briberie to creepe in, and intrude himselfe. 4. These conditions being well observed, and these times withall considered wherein partly because of the great number, and choice to bee had of sufficient men, but most of all, because vertue and learning is not duely respected, and rewarded, preferment is not offered unasked and undesired: he that desireth a place in the Church, as the Apostle saith, desireth a good thing: and therein is not to be discommended.

QUEST. V. When the Tabernacle began to be set up.

Vers. 17. THus was the Tabernacle reared up the first day of the first monethmonth, &c.

1. Cajetane hereupon noteth that the Tabernacle was set up, before one yeare was expired since their comming up out of Egypt, whence they departed upon the fifteenth day of the first monethmonth; so that there wanted fifteene daies of a full yeare. This collection is verie evident out of the text, and therefore Lippoman following the Septuagint, had no reason to reject it.

2. Simlerus thinketh, that the Tabernacle which could not be set up in one day, was begun to be set up before, and now finished on the first day of the monethmonth, which used to be a solemne day: and it is like, they kept not that solemnitie untill the Tabernacle was erected. But it is evident by the text, that Moses began now only to set up the Tabernacle, upon the first day of the first monethmonth, because the Lord appointeth that day for Moses to set it up in, vers. 2. therefore he began not before. And the day wherein they began to set it up, might be kept as a solemne day, as well as the day wherein it was finished: yet it may be thought that the feast of the new moone was not yet observed, the Priests being not yet consecrated, to whose office it belonged to solemnize that day with sacrifices.

3. R. Salomon saith there were two erections and setting up of the Tabernacle, one was quotidiana, every day, when it was set up in the morning, and taken downe againe at night: the other was stabilis erectio, the sure or firme erecting of it, which continued till the campe removed: the first erecting of it began seven daies before, but the second solemne and stable erecting, was upon the first day of the first monethmonth. Contra. This is the Rabbines owne device, that the Tabernacle was every day set up, and taken downe againe: for it is contrarie to the text, which saith, that the cloud of the Lord was upon the Tabernacle by day, and fire by night, vers. 37. untill the cloud ascended, and then they went forward: but if the Tabernacle were taken downe in the night, the fire could not rest upon it.

4. Calvine taketh this erecting of the Tabernacle, for the removing of it from without the campe, where it was set up, and bringing of it within the host: for his opinion is, that the Tabernacle was set up before Moses going up the second time into the mount, when he removed it without the host, chap. 33.7. Contra. But that Tabernacle was not this great Tabernacle, but another, where Moses used to consult with God, as is further shewed in the handling of that place. And the great Tabernacle was made after Moses second comming downe, as it is set downe in storie which without great necessitie is not to be transposed: and as soone as the work was finished, they brought it to Moses, and then the Lord spake to Moses to set it up.

5. Wherefore I encline rather to thinke, that Moses according to the Lords commandement, began onelyonly upon the first day of the first monethmonth to set up the Tabernacle, and so continued untill he had finished, for in one day it was not all set up: as it may be gathered, chap. 7.1. VVhen Moses had finished the setting up of the Tabernacle: hee did not then begin, and finish in one day.

QUEST. VI. What Testimonie was put into the Arke.

Vers. 20. HE tooke and put the testimonie in the Arke, &c. There were in, and beside the Arke, these foure things, the tables of the Law, the pot of Manna, Aarons rod, and the booke of the Law, which Moses writ: but none of these are heere understood by this Testimonie, but only the tables of the Law. 1. The pot of Manna was a testimonie of Gods merciemercy, that he had fed the Israelites with the bread of heaven, fortie yeares in the wildernesse: but that was not this Testimonie; for Aaron is bid to take the pot of Manna and put it there, chap. 16.33. who was not yet consecrated Priest. 2. And for the same reason, Aarons rod, though it were a testimony, that God had chosen Aaron & his seed for the priesthood, yet it was not this Testimonie: for at that time, when Aarons rod budded, he was the high Priest, but at the erection of the Tabernacle Aaron was not yet consecrated. 3. Neither was the booke which Moses writ, this Testimonie; for that is supposed to bee the booke of Deuteronomie, which was not yet written: and that booke was given by Moses to the Levites, by them to be put in the side of the Arke, Deut. 31.26. but this Testimonie was put by Moses himselfe in the Arke. 4. Therefore this Testimonie was no other, than the tables of the Law, called the tables of the Testimonie chap. 31.18. and 34.29. which were so named, because they testified Gods will unto the people, and were witnesses and testimonies of the league and covenant, which the Lord made with his people, Tostatus quaest. 6.

QUEST. VII. Whether the tables of the law were put into any other Arke beside the Arke of the Testament.

Vers. 20. HE put the Testimonie in the Arke. 1. R. Salom. thinketh, that the tables of the Law were put into another Arke, which Moses made, and when the Arke with the MercieMercy seate was p. 713finished, then he put them into that: for there were seven moneths betweene Moses comming downe with the second tables, untill the Tabernacle was erected, when, and not before, Moses put them into the Arke of the most holy place: it is not like, that all that time the tables were kept without an Arke: and Deut. 10.5. Moses saith, I made an Arke of Shittim wood, and hewed two tables of stone, &c. There was then one Arke made before Moses hewed the tables of stone. 2. But this Arke heere mentioned by Moses, was none other than that, which was made by Bezaleel for the tables of stone: for Moses saith, Deut. 10.5. there they be, they were at that time, long after the erecting of the Tabernacle, in the same Arke before mentioned: but that was the Arke of the Sanctuarie. And during all that time, after Moses comming downe, the tables of the Law were kept in some convenient place, till the Arke was made: so that it is not necessarie to imagine any other Arke beside that, Tostatus qu. 7.

QUEST. VIII. When the Priests were consecrated, whether at the erecting of the Tabernacle or after.

Vers. 27. ANd burnt incense thereon. Moses did supplie the office of the Priests in burning of incense, setting up the lampes, offering sacrifices upon the brasen altar, at the erecting up of the Tabernacle, because as yet Aaron and his sonnes were not consecrated. 1. Some thinke, that their consecration began together with the erecting of the Tabernacle, and so continued seven daies, and the eig…th day their consecration was finished, as is set forth,, Levit. 8.8. and then began the Princes their offerings for twelve daies together, Numb. 7. and some will have these seven daies to end at the first day of the first monethmonth of the second yeare, some to begin then, as Tostat. qu. 2. But neither of these can stand: for as soone as Moses had made an end of consecrating the Tabernacle, the Princes the same day began to offer, Numb. 7.2. But they offered not before the people were numbred, for they were the Princes over them that were numbred. Now these Princes with their people, were not numbred before the first day of the second monethmonth of the second yeare, Numb. 1.1. therefore the erecting of the Tabernacle was not finished, and the Priests consecrated in the space of seven daies, immediately before the first day of the first monethmonth▪ or immediately after.

2. R. Salom. hath a conceit, that there was a double erecting of the Tabernacle, one was every day for seven daies, in which time the Priests also had their seven daies of consecration, which ended upon the first of the first monethmonth: and then there was another solemne erection of the Tabernacle to continue, when the Princes began to offer. But this Rabbinicall conceit is confuted before, qu. 4. neither did the Princes offer in the first, but in the second monethmonth, as is shewed before.

3. Some thinke that Aaron was first consecrated, before the Tabernacle, that he might consecrate it, and the other things thereunto belonging. But it is evident in the text, that Moses is commanded to anoint the Tabernacle himselfe, and all things therein, Simlerus.

4. Yet it is not to be supposed, that the whole Tabernacle, and all the implements and vessels thereof were sanctified, before Aaron and his sonnes were consecrated: for immediately after that Moses had made an end of sanctifying the Tabernacle, and the instruments therof, the very same day began the twelve Princes of the tribes to offer: the summe of whose offering for sacrifice was twelve bullockes, twelve rammes, twelve lambes for a burnt offering, twelve hee-goats for a sin offering, 24. bullocks, 60 rammes, 60. lambes, 60. hee-goats for peace offerings, Numb. 7.8.88. all these could not bee sacrificed by Moses alone: therefore it cannot be, but that Aaron and his sonnes were consecrated before the Princes brought their offerings.

5. I incline therefore to Iunius opinion, that after Moses had consecrated the Tabernacle with the instruments thereof, then last of all hee consecrated the Altar with the instruments thereof, and because the Priests office was most exercised about the altar, at the same time also their consecration concurred with the sanctifying of the Altar, or went immediately before. And this may bee gathered, that the Altar was last of all consecrated, and somewhat after the rest; because they are distinguished, the anointing of the Tabernacle, and all the instruments thereof, and the anointing of the Altar with the instruments thereof, Numb. 7.1.

6. Seeing then that the Princes began to offer, immediately after the Altar was anointed, which was the second day of the second monethmonth, for upon the first day of the monethmonth the people were numbred, Numb. 1.1. and they were so numbred before the offerings began, Numb. 7.2. it is like, as Iunius well noteth upon that place, that the first monethmonth was spent in the erecting of the Tabernacle, and the consecrating thereof.

QUEST. IX. Why the Priests were commanded to wash their hands and their feet.

Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat, &c. 1. The literall reason why they were commanded to wash their hands and their feet, was this: that seeing it was meet, that they which should handle the holy things, should approach even with pure hands, in respect of outward cleannesse: these parts are especially commanded to be washed, because the hands with handling & touching of things, and the feet with walking, are most apt of all the parts of the bodie to gather soile.

2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions, by the flux of seed, and such like: but in these cases the partie was uncleane sometimes onelyonly to the even, sometimes for the space of seven daies, Levit. 15.13, 18. The Priest therefore when any such uncleannesse was upon him, could not enter into the Sanctuarie at all: the washing of his hands and feet then at the brasen Layer would not serve the turne. But though they were free from all other kinds of uncleannesse, yet they were to wash their hands and feet alwaies when they went into the Tabernacle.

3. The spirituall reason of the washing the hands and feet is this: by the hands are understood the p. 714workes and operations; by feet, the affections of the soule: Ministers, and generally all that approach and draw neere unto God, must be both of cleane heart, and of cleane waies and workes, when they come before God: as for the hands, the Apostle willeth, that everie where men should lift up pure hands: and concerning the feet,1 Tim. 18. Eccles. 4.17.Eccl 4:17 the Preacher saith, Take heed unto thy feet, when thou entrest into the house of God.

QUEST. X. What cloud this was which covered the Tabernacle.

Vers. 34. THen the cloud covered the Tabernacle, &c. 1. This was not another cloud beside that which was called the pillar of the cloud, as some thinke, but the very same, both because of the appearance of it by night, as fire, as the other seemed as a pillar of fire in the night: as also there was the same use of this cloud, to direct them in their journeyes, as of the pillar, Exod. 13.21. Tostat. qu. 10.

2. Some thinke, while the people camped about mount Sinai, that this cloud vanished away; which was the cause why the people desired gods to go before them: and that now, as soone as the Tabernacle was made it appeared againe. But that is not like, for chap. 13.22. it is said, that the Lord tooke not away the pillar of the cloud by day, &c. And seeing the Manna did fall every day, which was an evident signe of Gods presence among them, though the cloud had not been in their sight, that had been no cause to move th… to desire a guide, Simler.

3. This cloud, which before also did direct them, now commeth somewhat nearer, and sitteth upon the Tabernacle: Novae hic gratiae accessio commendatur in certiore symbolo, &c. this accession of new grace and favour, is commended by a more certaine and evident signe, Calvin.

4. This cloud before rested upon the other Tabernacle, which Moses had removed without the campe: but now the great Tabernacle being built, the Lord doth chuse it as his seat, Tostat. qu. 10.

QUEST. XI. How the glorie of the Lord filled the Tabernacle.

THe glorie of the Lord filled the Tabernacle. 1. The Lord giveth here a double testimonie of his presence, for the approbation of this worke made by his appointment; there was a cloud without, and in…us splendor gloriae Dei, within the brightsome glorie of God, Gallass. For so the Apostle calleth the shining of Moses face, the glorie of his countenance, 1. Cor. 3. Oleaster. 2. By this was signified both the presence of Christ in his Church, because this cloud filled the Tabernacle within, and the Lords protection of his Church, the cloud covered it without, Marbach. 3. And as the glorie of the Lord filled the Tabernacle: so in Christ, who is the true Tabernacle, the Godhead dwelleth bodily and essentially, Osiander. 4. Though the glorie of the Lord filled the earthly Tabernacle, yet his glorie remained still in heaven: onelyonly the Lord vouchsafed there a visible signe of his presence, that they might know him to be neere unto them as often as he was called upon, Calvine.

QUEST. XII. VVhy it pleased God to make the cloud a signe of his presence.

IT hath pleased God diversly to use the clouds as symboles and signes of his presence: so he set his bow in the clouds, as a signe of his favour: he went before his people in a cloud: Christ was transfigured in the mount in a bright cloud: when he ascended, a cloud tooke him out of their fight, and he shall come againe in the clouds to judge the quicke and the dead.

2. First, as the cloud engendreth raine, doth shelter from the heat of the Sun; so Christ by the influence and raine of grace doth comfort his Church, and protecteth it in the heat of persecution, Simler. Secondly, as the fi…e heateth, giveth light, and purgeth; so Christ by his Spirit worketh all these in his Church, comforting, illuminating, and purifying the same, Pelarg.

QUEST. XIII. Why Moses could not enter into the Tabernacle.

Vers. 35. MOses could not enter into the Tabernacle, because the cloud abode there, &c. 1. Tostatus confuting Lyranus, who thinketh that Moses did not enter into the Tabernacle, propter reverentiam, because of the reverence of the place, and not for that the thicke cloud did hinder his …ight, affirmeth the contrarie: that Moses rather entred not, because of the thicke cloud. But seeing that this was a lightsome cloud, and therefore is called the glorie of the Lord, it was not the thicknes of the cloud, that could have been an impediment to Moses: he therefore rather forbeareth to enter of reverenc…: as when it was said unto him, while the fire burned in the bush, come not hither, &c. Exod. 3.

2. Moses entred into the thicke cloud in mount Sinai, but here he cannot enter. Pellican maketh this the reason, because now Moses representeth the people of the Iewes, to whom the glorie of the Lord in the T…bernacle was as a cloud. But he as well represented the person of the people, when he went up to receive the Law for them: therefore that is no reason. The cause then is this, Moses durst not ascend up unto God into the mount uncalled, he waited six daies in the mount, and the seventh the Lord called unto him, chap. 24▪16 at this time therefore, it was not lawfull for Moses to come neere, being not called, or bidden so to doe, Gallas.

3. And by this meanes, the Lord would have his Tabernacle afterward reverenced of all, into the which Moses had no entrance at this time, for the great glorie of the Lord: as for the same cause at the dedication of Salomons Temple, the glorie of the Lord so filled the house, that the Priests could not stand to minister because of the cloud; the glorious light whereof they could not endure. And thus the Lord would have his house reverenced because of his presence.

4. But the cloud did not alwaies thus fill the house, but at this time the Lord did it to sanctifie the Tabernacle with his presence. The cloud had three positions or places: sometime it was within the Tabernacle, then none could enter, as heere, and Numb. 12. when the cloud stood at the doore of the Tabernacle, when the Lord called to Aaron and Miriam: or it rested upon the Tabernacle, then Moses and Aaron might enter, but the campe removed not: but when the cloud was lift up altogether from the Tabernacle, then the campe went forward, Lyran.

p. 715QUEST. XIV. In what order the campe marched.

Vers. 36. THe children of Israel went forward. 1. The order how they marched is set forth, Numb. 2. the whole host was divided into foure squadrons and standards: in the first quarter on the East was Iudah. with Issachar and Zebulun: on the South was Ruben, Simeon and Gad: on the North was Dan, with Nepthali and Asher: on the West side behind, marched Ephraim, Manassis and Benjamin. …. And these went forward in such order, that neither the standards were mingled together, nor yet the tribes under the same standard, nor the families in the same tribe: but the standards, tribes, and families kept their distinct order. 3. In the middest of the host went the Tabernacle, with the host of the Levites round about: Moses and Aaron with the Priests before, the Gersanites behind, the Merarites on the North, and the Caathites on the South, Gallas. But howsoever it was with the rest, it is verie like that Moses went first, because he gave direction when the campe should set forward, Calvin.

QUEST. XV. Why it is called the Lords cloud, and of foure miraculous things in it.

Vers. 38. THe cloud of the Lord. Though all the clouds, and whatsoever else is in the heaven and earth bee the Lords, yet this cloud after a more speciall manner is said to bee the Lords, because of these speciall and extraordinarie properties which it had, which were signes of the Lords speciall presence. 1. The place and situation of it was extraordinarie, for clouds remaine not neere the earth, because by the reflexion of the beames of the Sun, they are apt to be dispersed; but this cloud rested upon the Tabernacle. 2. Other clouds continue not, they are soone dispersed, and dissolved: but this cloud remained in their sight for the space of fortie yeares. 3. It was immoveable and immurable, not subject to the force and violence of the winds and weather, whereas other clouds are carried of the winds. 4. It had an extraordinarie motion: it was neither moved, motu naturali, by any naturall motion, as the vapors and clouds ascend, nor motu raptus, by the rapt and swift motion of the heavens, as the clouds that are aloft follow the motion of the celestiall spheres: nor yet motu violent… ▪ by a violent motion, as the clouds are forced of the winds: for sometime this cloud moved against the wind: but it had motum progressivum ▪ a kind of progresse, and walking motion, sometime forward, sometime backward, sometime on the right hand, sometime on the left, as it pleased God to point out the journeies of his people, Tostat. qu. 13.

Concerning other questions of the Tabernacle, as how it was situated in the Court whether …ust in the middest, as being distant 35. cubits from the East end, and as many from the West, which is the opinion of Tostatus, qu. 14, or rather it was fiftie cubits distant from the East end, so that the forepart of the Court was a just square, of fiftie cubits on each side, as thinketh Lyranus, which is the more probable. See this handled before, qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle▪ with the instruments thereof, see qu. 25. chap. 27. To those places I referre the Reader, not thinking it necessarie to repeate the same things againe.

4. Places of Doctrine.

1. Doct. All things in the Church must be done in order.

Vers. 3. THou shalt put therein the Arke. In that the Lord appointeth Moses in what order the Tabernacle should be set up, and every thing placed therein, it sheweth, that both in the doctrine and discipline of the Chruch, all things should be done in order▪ Simler. 1 Corinth. 1….33.40.1 Cor 1:331 Cor 1:40For God is not the author of confusion, as the Apostle saith, who willeth all things to bee done honestly and by order.

2. Doct. The Sacraments depend not of the worthines of the Minister.

Vers. 9. THou shalt take anointing only. Moses anointeth the Tabernacle, not Aaron, who was appointed to be the Priest: to teach us, that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers, but from the institution of God, Simler.

3. Doct. How the Lord was present in the Tabernacle.

Vers. 34. THe glorie of the Lord filled the Tabernacle. God was not so present in the Tabernacle, as though that place could containe or comprehend his glorie: for he dwelleth not in Temples made with hands, but because there it pleased him to shew some visible signes of his presence: God is said to be present three waies: 1. After a generall manner, by his power, as he is in every place. 2. More specially by his grace, and so he is present only to the faithfull. 3. The third kind of presence is, qu… nobis in Christo adest, whereby God is present in Christ, who assumed the humane nature unto his Divine, in the unitie of person; haec est prastantissima praesentia Divinitatis, this is the most excellent presence of God in Christ, both God and man, Simler. In that God is present with us, to whom our nature is united in one person.

5. Places of Confutation.

1. Confut. That Christs humanitie is not every where present.

BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie, as the Lutheranes hold, whereof Marbachius thus writeth, That the divine nature of Christ causeth, that his humanitie, which by the propertie of it owne nature, which it reteineth for ever, can be but in one place as once, sit vbi que & maxime in Ecclesia, should be everie where, and most of all in his Church: his reason is, because the Godhead being everie where, ipsam unionis cause gloria su… participem fac…, maketh the humanitie for the union sake partaker of his glorie. Contra. 1. This assertion of Marbachius includeth a contradiction: for how doth Christs humane nature retaine the naturall propertie thereof for ever, in being but in one place at once, if it be every where by vertue of the Godhead? 2. If by vertue of this p. 716union, the humane nature can doe all, which the Deitie doth; then the humane nature should be absorpt, and as it were changed into the Divine. 3. There is a mutuall communication of the properties betweene the two natures of Christ, but such as destroyeth not the true properties of either: but if this propertie of the Deitie were communicated to the humane nature, to be everie where, the humanitie of Christ should be altered in nature, being without the true propertie thereof, which is to be but in one place at once. 4.See more of this matter. chap. 39. doct. 2.6 Act. 3.21.Acts 3:21 And as the reason of this assertion is not sound; so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures: for Saint Peter saith, Whom the heavens must containe, untill the time that all things be restored.

2. Confut. Against the superstitious hallowing of Churches.

Vers. 9. THou shalt take the anointing oyle. 1. From this example of Moses anointing of the Tabernacle, the Romanists would warrant their consecrating of Churches, with oyle and other ceremonies: and they hould it as a principle, that it is not lawfull to say Masse in a Church not hallowed.

2. By such ceremonies and rites, they say religion and devotion is stirred up in mens minds.

3. By such hallowing devils are expelled.

4. Constantine when he had built a Chruch, called thither the Nicene Fathers to consecrate it.

5. Christ vouchsafed to be present at the dedication feast in Ierusalem. Contra. As we condemne not a Christian dedication, blessing and sanctifying of things, without superstition: as David dedicated his house which he had newly built, Psal. 30. in the title: which kind of sanctifying is done partly by prayer grounded upon Gods word, as the Apostle sheweth, 1 Timoth. 4.5. partly by the sober and right use of such things, when they are employed to a good end: as the Churches of Christians are hallowed and sanctified by the word of God, and exercises of religion there used. So yet such superstitious consecrations, as with oyle, tapers, crossings, and such like, we utterlie condemne.

1. There is no hallowing or sanctifying of any thing, without the warrant of Gods word, 1 Timoth. 4.5. but they have no word for such ceremonies to bee used. 2. They make more account of their owne traditions, than of Gods institution: for every Priest may baptise, but their Bishops onelyonly hallow Churches. 3. They commit idolatrie by this meanes, in dedicating Churches to Saints, and so take away part of Gods honour. 4. They make these ceremonies a part of Gods worship, and ascribe spirituall vertue unto them, for they give indulgences and pardons of sinnes, by the vertue of such hallowed Churches.

The former reasons are of no force. 1. The typicall ceremonies of the Law, such as was the anointing of the Tabernacle, doe not bind us now, they are abolished. 2. True devotion and religion, cannot be stirred up in the mind by humane rites and observations, which are not grounded upon Gods word. 3. By the same reason, if by their anointing devils are driven out of Churches, it were good that all houses and other places were anointed, to drive away evill spirits: but our Saviour sheweth that devils are cast out by prayer and fasting,Matth. 17.21.Matt 17:21 therefore not by such toyes. 4. Constantines Church was consecrated by the prayers, and thankesgiving of the Christian Bishops, not by any such superstitious usages. 5. The dedication of the Temple was a legall observation and concerneth us not now: neither doth it follow, because Christ observed it that it is to be kept still: for he was also circumcised, to shew his obedience to the Law, Simlerus.

3. Confut. That there is not in Orders imprinted an indeleble character.

Vers. 15. THe anointing shall bee a signe, that the Priesthood shall be everlasting unto them. Tostatus out of this place would inferre, that in orders, as likewise in Baptisme, there is imprinted an indeleble character in the soule, which can never be blotted out: as these were but once anointed during their life to minister in the Priesthood, qu. 4.

Contra. 1. This place proveth no such thing: for it is not spoken of the anointing of their persons, which could be for no long continuance, but of the anointing and consecrating of Aaron and his posteritie for the priesthood perpetually: the anointing and consecrating of the Fathers, could not print an indeleble character in their posteritie. 2. This indeleble character or badge, which they say is by Baptisme, and Orders imprinted in the soule, and can never be blotted out, is but a device of their owne: for what badge or marke of Iudas Apostleship could remaine, when hee had betrayed his Master, and manifestly shewed himselfe to be the child of perdition? or what could be imprinted in Simon Magus soule by Baptisme? of whom Saint Peter saith, He had no part nor fellowship with them, and his heart was not aright in the sight of God, Act. 8.21. See more of this controversie, Synops. Cont. 2. error. 98.

4. Confut. Outward succession not alwaies required in the Ministerie.

Vers. 12. THou shalt bring Aaron, and his sonnes, &c. The Romanists make this speciall exception against the Ministers of the Gospell, that they can shew no lawfull succession, which is required in an ordinarie calling, nor yet miracles to prove their extraordinarie calling, therefore they hold their calling to be none at all.

Contra. 1. Aaron was the Lords high Priest, not by succession from any other but by consecration from Moses, the civill governour at Gods appointment: and so no doubt, but Princes, reformers of religion by their authoritie may establish Ministers and Preachers thereunto rightly called. 2. Everie extraordinarie calling was not confirmed by signes, as divers of the Prophets are not found to have wrought miracles. 3. And though it were granted that the calling of the first Ministers of the Gospell, were in respect of the manner extraordinarie, yet because for the matter and doctrine it is not new, but the same which the Apostles preached, there need no miracles, seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles, Simlerus. See Synops. Centur. 1. err. 20.

p. 7176. Morall observations.

1. Observ. Not to come before the Lord without due preparation.

Vers. 31. THey washed their hands. By this ceremonie was signified, that none should assemble, or draw neere unto God with impure and unwashen affections, Oleaster. As Moses also was bid to put off his shooes, when hee drew neere unto the fire burning in the bush. So the Apostle will have men to examine themselves, before they come unto the Lords table, 1 Cor. 11.28.

2. Observ. Gods house is to be reverenced.

Vers. 34. THe glorie of the Lord filled the Tabernacle. God shewed such glorious signes of his presence, to the end his Tabernacle should be the more reverenced of all, Marbach. As Iacob said, Gen. 28.17. How fearefull is this place! this is none other than the house of God. So David also saith, Psal. 5.7. In thy feare will I worship toward thy holy Temple.

3. Observ. The greater gifts one hath, the more hee should humble himselfe.

Vers. 35. SO Moses could not enter. Moses the more familiarly the Lord vouchsafed to speake unto, tanto se humiliorem praebet, &c. sheweth himselfe so much the more modest and humble: he will not presume to enter into the Tabernacle, where Gods presence was, though at other times the Lord had admitted him to familiar conference. This example teacheth men, that the more excellent gifts they have, they should so much more shew themselves humble and lowly, Gallas. As Saint Paul, though he laboured more than all the Apostles, yet confesseth, He was the least of the Apostles, 2 Cor. 15.9.and not worthie to be called an Apostle.

Ves. 36. VVhen the cloud ascended, the children of Israel went forward. Oleaster hereupon giveth this good note: Beatus homo, quem direxeris Domine, & qui non se movet, nisi signum ei ostenderis, &c. Happie is the man, whom thou directest O Lord, and who will not stirre, unlesse thou shew him a signe, &c. We must waite then upon God for his direction, as the eyes of the servants looke unto the hand of their masters. Psalm. 123.2.Ps 123:2And as the campe of Israel removed at the lifting up of this cloud, so by Gods direction I have begun, and by his gracious blessing finished this long and laborious worke (this fifth of Iune, Anno 1608.) To whom in all humblenesse of soule, and with bended knees of my heart, I doe onelyonly ascribe the praise thereof: and now as at the setling of this cloud, the cam…e stayed, so heere I rest for this time, untill by the ascending of the cloud, that is, the further motion and direction of Gods Spirit, I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan, Amen.

1 Timoth. 1.17.

Now unto the King everlasting, immortall, invisible, unto God only wise, be honour and glorie for ever and ever, Amen.

FINIS.