name was more fit to be used in this place these Cherubs being to attend upon Gods mercy seat from whence he shewed and extended his favour QUEST XXVII On which side of the Arke the Cherubs were placed Vers. 18. THou shalt make them at the two ends of the Mercie seat c. â— Cajetane is of opinion that these two Cherubs were set one against the other in the long sides of the Arke and not at the ends Extrema propitiatorii intellige extrema longitudinis The ends of the Mercie seat understand to be the ends of the length But this agreeth not with the description for they are said to cover the Mercie seat with their wings but if one Cherub were of one side and the other against it in the length of two cubits and an halfe if they stretched their wings out right the two ends should be left uncovered and so should they be if they put their wings crosse one toward another 2. Some thinke that both the Cherubs were of one side in the length and the right wing of the one to touch the left of another But this cannot stand neither for their wings could not by this meanes cover the Arke and beside their faces must be one toward another and toward the Mercie seat also which could not be if they stood both upon one side for then turning their faces one toward another they should turne them away from the Mercie seat 3. Some admitting that the Cherubs were placed at the two ends in the breadth yet thinke that they stretched their wings on high and not directly one toward another And Cajetane is of the same opinion alas non expansaâ— ad latera c. that their wings were not stretched out on the sides to the right hand or left but upward Now the text putteth both together that they shall both stretch their wings on high and cover the Mercie seat But if they should only stretch them upward upright and their wings not one meet another then the long sides of the Arke should be left uncovered 4. Wherefore it is most agreeable to the text that these Cherubs were made not in the length of the Mercie seat but in the breadth because they are prescribed to be made in the two endâ— and then they stretched their wings in such sort one toward another over the Mercie seat as that they covered it Tostat. Montan. Lippoman QUEST XXVIII Whether the Cherubims stood upon the ground or upon the Mercie seat Vers. 19. OF the Mercie seat shall yee make the Cherubims c. 1. Some thinke that these Cherubims did stand upon the ground and so held up the Mercie seat betweene them in their hands Sic Thomas Cajetan For the Propitiatorie being the seat of God it would seeme inconvenient that the Cherubs should stand upon it But this reason is nothing for it was not the very seat and throne of God but a figure and representation only and yet we readâ— Isay 6.2 that the Seraphims indeed did stand upon the throne of God 2. Oleaster seemeth to thinke that these Cherubs 〈◊〉 saper capita propitiatâ—rium did hold the Mercie seat upon their head as Ezech. 10.1 The throne of God appeared above upon the head of the Cherubims But that place serveth not so expressâ— the description of the Cherubims made here by Moses no more than the other parts of that vision that every one of thâ—se Cherubs had foure faces and 〈◊〉 iâ— wings And if the Cherubs had held it upon their heads it could not have 〈◊〉 put upon the Arke as it is said vers 21. 3. 〈◊〉 in his description maketh the Cherubimâ—â—aked standing upright with their feet upon the Mercie seat But seeing they were made with the 〈◊〉 out of the Mercie seat of the very 〈◊〉 pâ—â—ce of gold it 〈◊〉 like that the whole 〈◊〉 of a man at large from the feet to the head was so beaten out with the hammer and therefore Tostatus conjâ—â—â—ureth well 〈…〉 cuâ— pedebus the Cherubim◠〈…〉 with their feet 4. Wherefore R. Salomon thinketh â—ight that 〈…〉 the Cherubs stood upon the cover for Exod. 37.7 they are said to be made upon the two ends of the Mercie seat and if they had stood upon the ground the covering could not have beene put close to the Arke to cover it yet it is not to be imagined that the Cherubs stood aloft with their feeâ— and all for such a compleat and full picture could hardly be made with the hammer out of the same peece but it is like that the upper part onely of the Cherubs was so beaten and drawne out such as were afterward wrought in the curtaines chap. 26.1 And thus the picture of the Cherubs standeth drawne in some Geneva Bibles QUEST XXIX The difference betweene the Cherubims which Moses made and those which Salomon set up BUt here it shall not be amisse to observe the differences betweene these Cherubims which Moses made and those which Salomon afterward set up in the inner house of the Temple 1. They differed in the matter these were all of gold but those were made of Olive-tree overlaid with gold 1 King 6.21 2. Those were ten cubits high and their wings each of them five cubits from the end of one wing to another were ten cubits ibid. vers 24. Cajetane but these Cherubs wings could not be two cubits and an halfe long for their wings meeting together did but cover the Mercie seat which was but two cubits and an halfe long 3. Their wings were spread all one way and they stood together with one wing they touched one another and with the other they touched the wals of each side 2 Chron. 3.12 but these Cherubs stood at the two ends of the Mercie seat 4. Salomons Cherubims looked both one way toward the house Eastward but these looked one toward another at the two ends of the Arke North and South Ribera 5. Those stood upon their feet on the ground ibid. but these were set upon the Mercie seat 6. Those served to cover the Mercie seat which covered the Arke but these were made over and beside for an ornament to the house for there were together both the Cherubs upon the Arke which Moses caused to be made and those other which Salomon set up as Abulensis thinketh QUEST XXX Of the places where the Lord used to speake with Moses Vers. 2â— THere I will appoint with thee c. 1. There were two uses of the Mercie seat one was externall to serve for a covering of the Arke the other was spirituall it was as Gods oracle from whence the Lord revealed his will as sometime out of the fiery bush and afterward out of the cloud so now he would speake unto him from betweene the Cherubims Lippoman 2. God speaketh after the manner of men more principis statuentis locum audientia as a Prince that appointeth a place of audience and he saith thus much in effect Thou shalt not need to come alwayes unto
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 that they covered onely the sides of 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 onely 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 Superâ—e obtegebant 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 capillaceaâ—â— eas credibilius accipimuâ— 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 â—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 â—ext speaketh of that which remained of the length of the curtaines 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 onely 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 iâ— 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 Strabuâ— So also Lyranus in the same words 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 â—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 vilâ—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 micabâ—â— quà m 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 onely the top or roof Tectum tautùm operiebant they onely 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 onely 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
that the Gospell might be quickly propagated over the world which although it be much to be desired yet we must commit and commend the successe thereof unto God who seeth just cause though it be not revealed to us why it pleaseth not him at once herein to satisfie our desire Gallas QUEST XLIX Of the bounds and limits of the land of promise Vers. 31. I Will make thy coasts from the red sea c. 1. This Sea called the red or reedy Sea in Hebrew Suph cannot be the dead sea as Pellican thinketh into the which Jordan did runne for no where in the Scripture is the name of the sea Suph the reedy or red Sea given unto it but onely to that sea which lieth upon Egypt which was divided before the Israelites 2. Here foure bounds are set of the Land of promise the East bound which is the red sea Mare rubrum quod ab orients intellige c. The red sea understand to be on the East Gloss. interlinear Not that it boundeth all the East side Sed frous orientalis terrae Canaan tangit in aliquo mare rubrum c. But because the East side of the land of Canaan confronteth in some part upon the red sea The sea of the Philistims which is the great Ocean called the Mediterranean sea did bound it on the West the desert toward Egypt which was the wildernesse of Shur on the South and the river Euphrates on the North. 3. But in other places of the Scripture the land of Canaan is otherwise bounded as Gen. 15.18 two bounds only are described one the South from the river of Egypt which was a little river on the North end of Egypt where it is joyned to the countrey of the Philistims the other on the North the great river Euphrates So Deut. 11. vers 24. these limits are described the desert on the South and Lebanon which is on the North Euphrates on the East and the uttermost sea on the West Tostat. So Iosh. 1.4 From the wildernesse and Lebanon unto the great river Perah here Euphrates in Hebrew called Perah is the bound on the East and so it is pertenditur tamen versus Aquilonem yet it extendeth toward the North Oleaster And therefore in this place it is set downe as the bound Northward But this divers description limiting and bounding of Canaan is all one in effect 4. Yet the Israelites enjoyed not all this countrey till the time of David and Salomon as 1 King 4 21. it is said that Salomon reigned over all Kingdomes from the river Euphrates unto the land of the Philistims Iun. And the reason why they obtained the whole land no sooner was because of their sinne Simler 5. Now this bounding and confining of the land of Canaan was profitable for these two ends first that the Israelites might know against whom they might lawfully fight for to those countries which were not within the said limits and bounds they could pretend no right nor title Secondly it was necessary to know the compasse and circuit of the land for the more equall distributing and dividing of it among the tribes Tostat. quaest 85. QUEST L. Whether it be lawfull to make a league with nations which are enemies to true religion Vers. 32. THou shalt make no covenant with them Here this question will be moved whether it be altogether unlawfull to make any league or covenant with Infidels or such as are enemies unto true religion as the Israelites were forbidden to have any society with the Canaanites 1. The affirmative part that it is lawfull may seeme to be confirmed by the examples of Abraham that was in league with Aner Eshcol and Mamre Genes 14. of Isaack that made a covenant with Abimelech Salomon with Hiram the Macchabees with the Romans Answ. 1. Particular examples cannot infringe a generall Law Legibus vivendum est non exemplis We must live by Lawes and not by examples 2. Aner Eshcol and Mamre were not Idolaters there might be some true worshippers of God among the Canaanites in those dayes as appeareth in Melchisedech that dwelt among them 3. Abraham and Isaack made no covenant of mutuall helpe but only compounded a peace concerning their limits and bounds which was not unlawfull for Paul willeth us as much as in us lieth to have peace with all men 4. Of the same kinde was the league which Salomon made with Hiram which was a bond of peace and amity not of mutuall helpe and society 5. The example of the Macchabees doth not move us much for their facts cannot simply be approved and they had no good successe of that league which they made with the Romans 2. Wherefore the negative is more agreeable to the Scriptures that no covenant is to be contracted or made with the wicked 1. Iehosaphat is reproved by Iohn the Prophet for joyning in league and friendship with Aba◠the idolatrous King of Israel 2 Chron. 19. 2. The Prophet Isay rebuketh the Jewes because they sought unto the Egyptians for helpe Wee 〈◊〉 the rebellious children c. which walke forth to goe downe unto Egypt and have not asked at my mouth c. chap. 30.2 3. For the same cause the Prophet also reproveth the Israelites They are gone up to Asshur c. Ephraim hath hired lovers Hosea 8.9 4. Paul forbiddeth the Corinthians to flee for helpe unto the tribunals of Heathen Judges but rather willeth them to suffer wrong among themselves 1 Cor. 6. And he biddeth Not to be unequally yoked with Infidels 2 Cor. 6.14 5. For all such leagues are unprofitable and in vaine for how should they keepe faith with men who are unfaithfull to God 3. But yet all kinde of entercourse is not forbidden betweene Christians and Infidels and such as are of contrary religion For then as the Apostle saith in the like case wee must goe out of the world yet these conditions must be observed in such leagues 1. Wee must not promise to aid and assist the wicked or binde our selves unto mutuall helpe for therefore was Iehosaphat blamed Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19.2 2. Neither must we sue unto Infidels for helpe for that were to distrust the Lord if they offer their helpe upon good conditions it is lawfull to use it as sent of God but we must not seeke for it 3. Ancient leagues which have beene made in former times with such are not to be broken for the Gospell condemneth truce-breakers 4. A league for removing of hostilitie for entercourse of merchandise and continuance of peace may be made with nations of strange religion Simler QUEST LI. What it is to sinne against God Vers. 33. LEst they make thee sinne against me Every sinne indeed is against God because it is a breach of his Law but idolatry in a more speciall regard is committed against God 1. Like as a double offence may be done toward the Magistrate and Lawgiver either in generall when
within and the pins held the ropes without super Ezech. hom 5. Iosephus also saith it was so hanged about Vt nihil à pariete differre videretur that it seemed little to differ from a wall Lib. 3. de Antiquit. cap. 5. 2. Concerning the heigth of these pillars both Montanus is deceived who thinketh they were nine or ten cubits high and Procopius who followeth the Septuagint who reade in the 15. verse Quindecius câ—bitorum velorum altitudo The heighth of the curtaines of 15. cubits which Augustine would thus helpe Qua jacentium latitudo erectorum altitudo est That which is the breadth of the curtaines lying iâ— the height standing c. as though they should call that the heighth which is the breadth but there is no such word in the originall that signifieth heighth They were then but five cubits high as Iosephus saith and it is evident in the text v. 18. The heighth shall be five cubits which was but halfe the heighth of the Tabernacle so that it might well be seene and discerned and yet it was higher than that one might looke over Tostat. quaest 8. 3. The distance also of these pillars was five cubits off each from the other as may be thus gathered there were twenty pillars on a side which was an hundred cubits long and ten pillars were in the ends of fifty cubits broad so there were ten pillars in fifty cubits and twenty in the length of an hundred cubits and sixty pillars in the compasse of three hundred cubits 4. For the matter whereof these pillars were made there is also some question Lyranus thinketh they were all of brasse So before him Iosephus whom Ribera followeth Simlerâ—s is of the same opinion Lyranus would prove it by the Latine text chap. 38.10 Columnae area viginii The brasen pillars twenty whereas the true reading is their pillars were twenty and their brasen sockets twenty Montanus therefore thinketh more probably that these pillars were of the same wood which the former were of the foure pillars in the entrance of the most holy place and the five pillars in the doore of the Tabernacle chap. 26. vers 32.37 5. Iosephus also thinketh that the heads of the pillars were of silver so also Simlerus Tostatus thinketh they were not the heads of the pillars but of certaine rods two of each side which stood up above the pillars but no such rods are mentioned in the text neither doth the word vavim signifie the heads of the pillars but rather the hookes as is shewed before chap. 26 quast 24. they were clavi capitibus curvatis instar litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaâ— certaine nailes with crooked heads like the letter vau Iun. The heads of the pillars are not then spoken of but their hookes and fillets which were of silver and their sockets of brasse It is like also that the heads of the pillars were overlaid with silver as may be supplied out of chap. 38.28 He overlaid their chapters and made fillets about them so also thinketh Montanus 6. These pillars also had certaine fillets or circles of silver which compassed them round whâ—ch Lyranus thinketh were only upon the heads of the pillars but they were overlayed with silver as is before shewed and therefore they needed no such fillets Tostatus thinketh they were all over the pillars which may seeme to be more probable because as the other pillars were overlayed with gold chap. 26.32.37 so it is like these were done about with silver and because it is said chap. 38.28 that the fillets were made about the pillars And this also may further appeare by the use of these fillets which was as Iunius thinketh to binde the curtaines and fasten them to the pillars Concerning the fashion of these fillets Tostatus following the Latine Translator thinketh they were caelaturae certaine knots and flowers graven or carved about the pillars But the word casuk signifieth a circle Oleaster imagineth them to have beene like unto hoopes about a barrell Cajetane thinketh they compassâ—d the pillars from top to the bottome going still about like unto a wilde worme which kinde of wreathing of the fillets was more comely to see unto 7. Another thing to be considered in these pillars is their sockets or foot-stalles which Lyranus following Iosephus thinketh to have beene made sharpe and so driven into the ground as the other foot-stalles set under the boords Tostatus maketh a difference betweene these sockets and the other in the Tabernacle he taketh that these were plaine and lay flat under the pillars as now pillars are made to stand upon their square-bases or bot-bomes But of the two it is more like that these sockets were set into the ground than the other because these were of brasse the other of silver which were more precious than to be still in the ground for then a courser mettall would have served as well as silver But yet because no mention is made of the tenons to goe into those sockets as before in the description of the boords it seemeth that the pillars were wrought into these bases not to be severed from them as the boords were from their sockets 8. There remaineth only one doubt how these pillars were fastened Iosephus as he is before alleaged thinketh that the sockets of the pillars were made piked and sharpe below like unto a speare-head which were driven into the ground So also Lyranus Ribera But Tostatus thinketh otherwise And Iosephus addeth that the upper end of the postes or pillars were fastened by rings with cords and brasen pins or stakes of a cubit long into the ground to keepe them steady against the winde and weather And this may be gathered out of the 19. verse where it is said that all the pins of the court were brasse which were driven into the ground Cajetane further thinketh that there were catenae aduncae ligantes columnas inter se certaine chaines with crookes that fastened the pillars one to another And so it is more probable that the postes were fastened by cords and pins than driven into the ground for the more speedy removing of the Tabernacle QUEST XVI Of the gate of the Tabernacle Vers. 14. ALso hangings of fifteene cubits Now followeth the description of the gate or entrance of the court in these three verses following 1. The East side of fifty cubits is thus divided in the middest was the space of the entrance of twenty cubits long consisting of foure postes and pillars and of each side remained fifteene cubits and three pillars to make up the number of ten pillars and fifty cubits at the end 2. Augustine is here deceived who thinketh that these 15. cubits were the sides of the court North and South and the twenty cubits were the East end so he saith Erat hoc atrium latius quam longius this court was broader than longer for he maketh the forefront in the breadth twenty cubits and the sides
but fifteene cubits and he saith further Latera fuisse obliqua that the sides went aslope Oleaster also is deceived who thinketh that as twenty cubits and foure postes are allowed for the East gate or entrance so fifteene cubits and three postes are allotted of each side for the North and South-gate or entrance whereas mention is made but of one gate of the court vers 16. and beside all this from vers 14. belongeth to the description of the East end the other three sides the South North and West are made an end of before 3. Now this gate was unlike the other both for the breadth it was twenty cubits broad the gate of the Tabernacle was but ten so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court It was also unlike for the hangings for this was neither so plaine all of one colour as the hangings of the court it differed from them both in matter and forme they were only made of fine twined linen this of blew silke purple skarlet beside Cajetan Neither yet was it so curious as the curtaines of the Tabernacle which were wrought with Cherubims so was not this Tostat. qu. 27. It was set forth with divers kindes of pictures of flowers trees knots exceptis animantium formis the formes and shapes of living creatures only excepted Iosephus QUEST XVII Whether any of the lay people were admitted into the outward court THe outward court being thus described somewhat must be added concerning the use thereof 1. Some thinke that the Levites only were admitted to come into this court as the Priests of the second sort only went into the holy place and the high Priest only into the most holy place thus thinketh Ribera who would seeme to prove it by that place Exod. 40.8 because Moses is bid to hang up the hanging or vaile at the court gate which was made twenty cubits wide that the people might see the whole Tabernacle and not desire to come neere it But this place proveth no such thing it followeth not because a vaile was hung before the gate that therefore none of the people might come in the doore or entrance was made so wide that the people might not onely see the Tabernacle but it was so large because many were to enter that way and as Cajetane conjectureth it being twenty cubits wide it had quinque aditus in ingressu five passages in the entrance one betweene every two postes 2. Lippoman seemeth to be of the same opinion that none but of the tribe of Levi were suffered to enter Quâ— haberent tam Tabernaculum quà m Sacerdotes cum Levitis in majori reverentia That they might have the Tabernacle and the Priests with the Levites in greater reverence But herein consisted rather the reverence to be shewed toward the Levites and Priests that they onely were appointed to minister before the Lord and to present the peoples offerings unto God and the like reverent estimation also they had of the Tabernacle that although they might see it and come neere it yet they might not enter into it 3. I rather thinke then with Tostatus that the people which came to offer were admitted into the court which was made so large Vt ipsi offerentes haberent locum in quo starent tempore sacrificiorum that the offerers might have a place to stand in in the time of their sacrificeâ— quaest 8. And that the people might come into this outward court it may thus further be proved 1 Deut. 12.18 it is said Thou shalt â—at it before the Lord thy God in the place which the Lord thy God shall chuse thou thy sonnes and thy daughters c. This eating and standing before the Lord was coram Altari before the Altar as Tostatus well interpreteth 2. The people are commanded to bring their offerings and present them at the doore of the Tabernacle of the Congregation to the Priest Levit. 17.5 but they could not come to the doore of the Tabernacle but first they must enter into the court 3. This also appeareth by the practice of the people afterward 1 Sam. 1.9 Anna is said to have prayed before the Lord and Eli was not farre off sitting upon a stoole by one of the posts of the Temple which is like to have beene one of the postes or pillars of the outward court David also alludeth to this use and practice saying One day in thy courts is better than a thousand elsewhere Psalm 84.10 Neither was David only privileged to enter into Gods courts but hee speaketh in generall of all the faithfull and true worshippers Blessed is he whom thâ—â— chusest and causest to come to thee he shall dwell in thy courts which as Lippoman himselfe expoundeth is Membrum erit Ecclesiae tuae he shall be a member of thy Church 4. Beda also having reference unto this entrance and ingresse of the people into the court thus applieth it Atrium Tabernaculi exterius inciptentium rudimeâ—ta demonstrat c. The outward court of the Tabernacle doth shew the condition of those which are beginners and newly entred into Gods Church Therefore Iunius judgement is here to be approved who thinketh that although afterward the courts were divided of the Levites apart and of the people apart and of the women by themselves yet in this Ambâ—latoria republica unum fuit atrium commuâ—e walking common-wealth as it were of the Israelites there was one common court for all So also Simlerus Populus in hoc ingrediebatur Into this outward court the people came c. QUEST XVIII Whether all the instruments of the Tabernacle were of brasse Vers. 19. ALL the vessels of the Tabernacle c. and all the pins thereof shall bee of brasse 1. Tostatus thinketh that some vessels belonging to the service of the outward court as for the ministry of the Altar were of gold as the bowles and goblets which were set upon the table of shew-bread which they used in the drinke-offerings And hee further is of opinion that some vessels of brasse served for the use of the inward Tabernacle as the fire pans which they carried fire in unto the Altar of incense But it is not like seeing such a curious distinction is made betweene the vessels of the Tabernacle and the vessels of the outward court that the one should be of gold the other of brasse and that the Ministers of both places were distinct for the Levites came not into the Tabernacle but ministred in the outward court It is like also that the vessels were appointed to their severall places and services that neither the brasen vessels were carried into the Tabernacle nor the gold vessels used abroad in the outward court 2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up or taking downe of the Tabernacle as the hammers mattockes spades were of brasse Lyran. Iun. But to what end then served the iron which afterward was consecrated
the 6. chapter is set downe by way of recapitulation the 100. yeares there mentioned taking beginning in the 480. yeare of Noahs age QVEST. XVI Of the severall chambers and divisions in the Arke Vers. 16. THou shalt make it with the low second and third roome 1. There were neither foure roomes or regions in the Arke as Iosephus supposeth lib. 1. antiquitat 2. nor yet five as Origen thinketh the first for the dung of the cattell the second for their food the third for the cruell and savage beasts the fourth for the tame gentle the fifth for man 3. Neither were there beside the three regions in the Ark certaine cabbins without in the side of the Arke for the beasts called Amphibia that live both in the waters and upon the earth as the Crocodile Sea-calfe and such like as Hugo thinketh for all the beasts came into the Arke which were preserved Gen. 79. 4. Neither beside the three partitions in the Arke was there a bottom beside to receive the filth of the Arke as Pererius for conveyances might bee made otherwise in the side of the Arke for that use and it would have beene a great annoyance to have kept the dung of the cattell one whole yeare in the Arke 5. All these opinions are repugnant to the text which prescribeth but three ranks the lower second and third so is that Hebrew text and Chalde Paraphrast and the Septuagint are so likewise to bee understood facies inferiora bicamerata tricamerata thou shalt make the lower roomes the second chambers and third chambers and so doth Augustine interpret them taking these words not joyntly wherein Origen was deceived as though there should bee two chambers below and three above but distinctly and severally QVEST. XVII Of the severall use of the divisions in the Arke COncerning the distinct use of these chambers 1. Some make the lowest for the dung the next for the food the third for the cattell as Origen and some Hebrewes 2. Some the first for the beasts the second roome for their food which might bee put downe into their cabins with ease as Pererius 3. Some will not have the cruell and tame beasts together but make two severall regions for them as Origen 4. Some doe place men and beasts together in the upper and third roome dividing it into three parts leaving both the ends for the beasts the middle for men Sic Lyranus Tostaâ—us 5. Some doe place the beasts together in the lowest which they make also the draine of the ship their food in the middle and men together with the birds and foules in the uppermost Mercer 6. It is most like that the food and provender was in the lowest roome and the beasts in the middle because of the fresh and more open aire as also for the better conveying of their dung by the sides of the Arke into the water for this second region was ten cubits from the bottome allowing for every partition as many and so much of the Arke may be supposed to be under the water otherwise if the cattell were in the lowest roome we must be forced contrary to the text to make a fourth place in the bottome to bee as the sinke and draine of the Arke But I rather subscribe unto Calvins judgement that the order and disposition of these three partitions is to us unknowne QVEST. XX. Of the window in the Arke Vers. 18. A Window shalt thou make c. 1. This was neither a precious or shining stone as the carbuncle as some of the Hebrewes thinke for Noah is said to open the window Gen. 8.5 2. neither was it shut all the time of the floud and gave no light as Tostatus thinketh for to what use should it then have beene made 3. Neither was this window but of a cubit in length as Oleaster following Aben Ezra for such a small window would not have sufficed for all the Arke and those words that follow in a cubit shalt thou finish it above cannot bee referred to the window but to the Arke because the gender agreeth not in the Hebrew and otherwise the description of the Arke should bee unperfect 4. Neither was there one onely window made as Mercerus Buteo gesseth and other parts to bee lightned with candles 5. But it is most like that divers lights were made for so the word Isâ—â—ar signifieth a cleare light but where mention is made of opening the window Gen. 8.6 there another word Chalon is vsed which was some principall window which Noah opened Iuâ— QVEST. XXI Of the doore in the side of the Arke THe doore shalt thou set in the side thereof 1. It was not in the end or the breadth of the arke as Pereriâ—â— conjectureth but in the side for the side of an hose is rather said to be in the length than the breadth as in a mans bodie we call that his side which is part of his length the top of the head and the foot are the two extreme ends not the sides of mans bodie 2. Neither was the doore so situate as it might be even with the waters for the beasts to come swimming unto as Hugo thinketh for â—he beasts â—ere all come into the arke before the waters fell Gen. 7.6 3. Neither was the doore five cubits from the bottome as Pererius but it was placed lowest of all for the more easie entrance of the beasts which being entred might ascend by staires and other passages to their cabbins and the custome of building is such to make the doore and entrance lowest and this doore was after closed up to keepe out the waters as it is said that the Lord shut him up Gen. 7. v. 16. QVEST. XXII Of the forme and fashion of the Arke IN a cubit shalt thou finish it above Concerning the forme and fashion of the Arke it was 1. neither like unto a ship gathered in at the bottome and so waxing wider for it had not beene of such capacity to receive such a multitude of creatures and it is called Teebah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arke a chest whereas a ship is called annijah in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49.13 Chrysostome giveth another reason non dicere potes quod fuerit ad modum navis ut arte quadam illius iter dirigi potuerit you cannot say that it was like a ship as though it should have beene guided by art 2. Neither was it square onely in the bottom and gathered in a narrower both in length and breadth till it came to a cubit breadth in the top as Origen who might be deceived in the translation of the Septuagint who read v. 16. thou shalt make it gathering in collegenâ— eam which words are not in the Hebrew 3. Neither was it gathered in long-wayes from the bottom till both sides touched within a cubit as Cajetanus 4 Nor yet did it keep square 15. cubits and then was gathered in 15. cubits more as Hugo for in all
one had not of this wood 2. R. Salomon whom Lyranus followeth and of the same opinion is R. Abraham hath this conceit that Iacob foreseeing by revelation that his posteritie should erect a Tabernacle unto God did of purpose bring store of the roots of this shittim wood and plaâ—ted them in Egypt and so out of Egypt the Israelites brought them with them But this Rabbine needed not to fetch this tale so far off and to begin so high for seeing Egypt aboundeth with all manner of trees it is as like that this wood originally and at the first grew in Egypt being a low countrie and fruitfull as in the 〈…〉 region of Canaan and it is imagined without any ground that it was revealed to Iacob so long before that God would make him a Tabernacle in the wildernesse 2. Oleaster misliking the former fable yet thinketh that they might bring of that wood out of Egypt because chap. 35.24 by the phrase there used Every one with whom was found Shittim wood c. It seemeth that they had it then in a readinesse But against this assertion it may be objected 1. That the booâ—ds of Shittim wood which went to the making of the Tabernacle being in length ten cubits and a cubit and halfe broad chap. 26.16 every cubit according to the common measure containing a foot and halfe that is halfe a yard these boords being of such length and breadth could not conveniently be carried out of Egypt being so combersome for they had no other carriage but upon their beasts and their owne shoulders and seeing they came out in haste it cannot be devised how they should bring out with them boords being of that length and breadth 2. Againe to what end should the Israelites have troubled themselves with such carriages Moses yet had it not revealed unto him that the Lord would have a Tabernacle made in the desert and it is not like that they brought boords for their owne private use to make their tents of as Oleaster thinketh for they should have beene too much combred with such carriage 3. Therefore the more probable opinion is that there was some of this kinde of wood not farre from Sinai from whence the Israelites had it Tostatus which seemeth to be the opinion also of Hierome But Tostatus thinketh it not to be likely that they had this wood from Abel shittim mentioned Numb 33.49 both because it is not certaine whether any such wood was there growing and beside it was in the countrie of the Amorites who would not have suffered them to come into their land Contra. But these reasons conclude not 1. It is like that the place being named of Shittim had such wood growing there as the valley of Elah was so called of the Oakes there growing 1 Sam. 17.2 or Jericho is called the Citie of Palme trees because of the Palmes there situate Deut. 34.3 2. This valley was rather in the plaine of Moab whose countrie the Israelites were not to meddle with than in the countrie of the Amorites Numb 33 48. But because the Israelites were not yet come so farre as to Abel shittim it is like that there was some of that wood neerer from whence they had it than Abel shittim though there might be the greatest store and abundance thereof QUEST XI Why no iron was used in the Tabernacle NOw whereas three kinde of mettals are here named among the things to be offered gold silver and brasse 1. It is to bee considered that these three were chosen as the most precious and perfect mettals and beside serviceable for the use of the Tabernacle Gold and silver are held in all places to bee the mettals of greatest price and value and the brasse here named is not to be taken for ordinarie and common brasse which is subject as iron to rust and canker but the finer sort which hath some mixture and temper with more precious mettall such as the Corinthian brasse was which was tempered with silver and gold for when the Romanes tooke that Citie they set the Temples on fire wherein were Idols of gold silver and brasse all which being melted together did runne into one lumpe whereof came the Corinthian brasse 2. Beside these three there was no other kinde of mettall used not tinne or led because they had beene too weake and yeelding and not in that respect fit for the worke of the Tabernacle and iron though it had beene for the stifnesse and strength thereof fit for the service yet it is a base and course mettall whereas God must be served with the best and beside if it should have beene used for the pinnes which were fastned into the ground and stretched out the tent they would have gathered rust and so should not have beene so convenient QUEST XII To what uses these things served which were offered THese things here prescribed had their severall uses in the worke of the Tabernacle 1. The gold served to overlay the Arke with gold within and without to make the rings thereof the Cherubims also were made of gold therewith was the table of shew-bread overlaid and the crowne with the rings thereof the cups and goblets were made of pure gold so was the candlesticke with all the vessels thereto belonging the taches that coupled the curtaines were of gold so were the heads of the pillars that divided the most holy from the holy place as it is expressed at large chap. 26.27 2. Of the silver were made all the sockets or foot-stooles of all the pillars round about the Tabernacle and the chapters or heads of the same chap. 38.28 3. The brasse was to make the brasen Altar and all the vessels thereto belonging and all the sockets of the pillars and the pinnes of the Tabernacle chap. 38.31 4. The blew silke purple scarlet and fine linnen were to make the curtaines hangings and vailes of the Tabernacle and the priestly garments as is shewed chap. 27.28 5. The goates haire was to make certaine curtaines to be a covering for the Tabernacle chap. 26.7 The Badgers skinnes and Ramme skinnes were to make two other outward coverings chap. 26.14 6. The Shittim wood was imployed toward the making of the Arke and the barres thereof the table of Shew-bread with the barres likewise thereof all the boords of the Tabernacle and the barres chap. 27. The pillars also at the entrance of the Sanctuarie and which made the partition betweene the holy and most holy place were of Shittim wood chap. 26.32 37. Likewise the Altar of burnt offerings with the bars thereof chap. 27. and the Altar of incense with the barres chap. 30. were of the same QUEST XIII Of the use of the oyle and spices Vers. 6. OYle for the light spices for the anointing oyle c. 1. The Lampes and lights of the Tabernacle were not nourished or made either of waxe because it hath a mixture of honey which was not to be used in any offering Levit. 2.11 or of tallow for then
called regius cubitus the Kings cubit was the common cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the
place where the treasure was 2 Chron. 34.14 Ribera QUEST XXII Of the spirituall and mysticall signification of the Arke COncerning the typicall and mysticall application of the Arke and the ornaments thereof 1. Beds applieth it unto Christs incarnation that aâ— the Arke was made of wood which putrified not overlayed within and without with gold so Christ tooke a body without sinne in whom were hid all the treasures of heavenly wisdome 2. Rupertus thus collecteth that as the Arke is described to bee two cubits and halfe in length equall to the staâ—ure of man so God hath appeared in earth and shewed himselfe unto the capacity of them 3. By the Arke Gregorie understandeth the Church by the foure rings the foure Gospels by the barres the Preachers and Pastors of the Church which carry the Arke and propagate the truth 4. Likewise Cyril by the Arke insinuateth Christs body which was incorruptible as the other was made of dureable and lasting wood and as it was covered within and without with gold sic prâ—ciâ—sa regalia omnia in eo sunt So all things were preciouâ— and princely in him 5. Lyranus by the three things in the Arke contained would have described the three offices of Christ by the Tables of the Law regiam dignitatem the kingly dignity because it belongeth unto the King to make Lawes the Rod of Aaron betokeneth the Priesthood the pot of Manna cibationeâ—h fidelâ—um the feeding of the faithfull wherein consisteth the propheticall office of Christ. 6. Marbachius more at large doth thus allegoriâ—â— it 1. The gold of the Arke sheweth the divine nature of Christ the wood his humanity 2. The crowne of the Arke signifieth that he was crowned with the graces and gifts of the Spirit 3. By the preaching of the Gospell the name of Christ is published to all the world as the Arke was carried by foure rings 4. The Tables of the Law in the Arke shew that Christ was the end of the Law 5. The pot of Manna signifieth that Christ is the true food of our soules 6. Aarons Rod that budded was a type of Christs resurrection whose body revived and as it were flourished out of the grave But as in generall the Tabernacle was a type and figure of celestiall things as the Apostle sheweth Hebr. 19.5 and the chiefe scope of those ceremonies was to set forth the spirituall state of the Church under Christ yet notwithstanding it is not necessary neither convenient to make such a typicall application in particular of every thing which belonged unto the Tabernacle though the principall ceremonies of the Law served to shadow forth the body which was Christ yet they had many ceremonies which had no such signification but served only as ornaments of their externall service Herein therefore that assertion of Tostatus may be approved Totus ille status figur alis fuit in universali non in particulari c. All that state was figurative in generall because the whole state of the old Testament had that end to prefigure the new but not in every particular QUEST XXIII Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over Vers. 17. THou shalt make a mercie seat c. 1. The word caphoreth signifieth both a covering and a propitiatory being derived of caphar which signifieth both to hide and cover and to appease which word sheweth a two-fold use thereof both to be a cover for the Arke and to be a place from whence they should receive answers from God and make atonement with him 2. This cover was not made of Shittiâ— wood as the Arke was and overlaid with gold but it was made all of pure gold because it was as it were the Lords seat who is said to dwell betweene the Cherubims Isai. 37.16 3. This cover was not held up aloft in the hands of the Cherubims as Oleaster Caejetane Marbach and some other thinke that it might be as the seat and the Arke as Gods footstoole but it was made to cover the Arke with as thinketh R. Salomon and it is the generall opinion of the Hebrewes 1. both because it is prescribed to be of the same bignesse and proportion for length and breadth which the Arke was of that it might be fit to cover it 2. As also the Cherubs were to be made with worke beaten out with the hammer out of the ends of the mercie seat which could not be done so conveniently if they had held the table in their hands Tostat. 3. As also because there is no mention made of any other covering which the Arke had and it was not like to be left open or uncovered this propitiatory or mercy seat was to that end to close above upon the Arke Lyran. 4. And so much is expressed vers 21. Thou shalt put the mercy 〈◊〉 above upon the Arke 5. And to this end the Arke had a crowne made round about in the brim thereof to close up and hide the joynt where the covering and the Arke did meet Iunius Thus much also Augustine doth gather by the forme and proportion of the Arke Proculdubio tantae formae arâ—am fieri pracepit quatâ—geretur arca c. He commanded an arke to be made of such a forme to cover the Arke with 5. There are but two dimensions prescribed of this cover how long and how broad it should be it was not necessary to apportion the thicknesse as before the depth or height of the Arke was described but it is left to Moses discretion that it should be made of such a thicknesse ne tenuitate flecteretur that it might not bend but be stiffe enough to put off and on Cajetane 6. This covering neither opened with joynts as other chest lids because it was not to be opened often but they were to reare it upright neither needed it to have any latch or haspe to keepe it shut because it was set in such a place whither none used to come Tostatus quaâ—st 17. QUEST XXIV Of the signified 〈◊〉 of this word Cherub Vers. 18. THou shalt make thee two Cherubims of gold 1. The Rabbines as R. David witnesseth thinke that this word is compounded of caph which is a note of similitude and rubh a boy and the sense of the word to be this As a boy Vatablâ—â— But the Cherubims were not alwayes in the forme and shape of men as appeareth Ezech. 1. where the Cherubims had the face of an Eagle a Lion a Bullock Calvin 2. Oleaster thinketh it may rather be derived of rabbah which signifieth to multiply and so it may be taken for the Angels because of their multitude 3. Hierom will have this word to signifie the multitude of knowledge but how it should have such signification it appeareth not â—aguine will have it derived of â—acar which signifieth to know and 〈…〉 But this seemeth to be fetched somewhat farre off 4. Cajetan saith Significa◠〈…〉 sed vortutis It signifieth great not in
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 onely 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 cubits 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 Borrhaiâ—â— 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 vectâ—s were quinque vâ—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 translatoâ— understandeth this of all the bars Qui mittentur per mediaâ— 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 onely 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 â—â— mundum praedicatione dilatati 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 He overlaid their Chapters 4. The next word vavim some translate heads Latine Chalde some the chapters and little knops in the head tops Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitâ—llâ— 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 rasheheâ—â— their chapters that the first word signifieth hookes made like to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaâ— 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 â—aches or hookes the vaile haâ—ged under Vers. 33. THou shalt hang the vaile under the â—â—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. Tostaâ—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 kâ—râ—sâ—â— 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 unciâ—â— 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 â—â—cini sui erant inter colâ—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 â—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 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 hâ—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 sâ—â—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 South-side c. 1. Tostat. quaest 16. giveth this reason why the candlesticke was set on the South-side the
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 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 with 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 mercie in his affliction then he saw him with the eye CHAP. XXVII 1. The Method and Argument HItherto chap. 25 26. such things have beene described as belonged unto the Tabernacle with a description of the Tabernacle it selfe Now in this Chapter such things are set forth as were without the Tabernacle with a particular precept concerning the preparing of oile for the lampes So that this Chapter hath two parts an explication of the instruments belonging to Gods service without the Tabernacle to v. 10. and of the service required concerning the oile of the lamps In the first there is expressed how the Altar of burnt offering should be made to vers 9. then a description of the place where it should stand in the outward court to vers 20. 1. Concerning the Altar these things are declared in particular 1. The Altar it selfe is described the bignesse of it vers 1. the parts thereof the hornes in the corners the matter of Shittim wood within and of brasse without vers 2. 2. The instruments that belong unto it vers 3. 3. The fashion of the Altar it must be made with a grate in the middest vers 4 5. with barres and rings vers 6 7. and hollow vers 8. 2. The court is described in particular how each side shall be South North East West what length and breadth what curtaines and pillars to vers 16. Then the gate is set forth how it shall be made vers 16. Then is it described in grosse how the pillars of the whole court shall be made vers 17. and what shall be the length and breadth of the whole vers 18. and of what matter all the vessels and pins shall be made vers 19. In the second part is shewed concerning the oile by whom it shall be prepared and to what end vers 20. and how it shall be used by the Priests vers 21. 2. The divers readings Vers. 3. Of the divers reading of this verse and of the divers names of the instruments see quest 6. following Vers. 4. According or by the grate thou shalt make foure rings upon the foure corners thereof that is of the Altar I. or at the grate V. that is about the same place of the Altar where the grate is better than thou shalt make to the grate S. or upon the grate A.P.B.G. for the grate was within and the rings were set without in the Altar the preposition ghal may be as well translated secundùm by or neere as above or upon Vers. 8. Thou shalt make the Altar hollow of boords I.B.V.C. or a boorded hollow S. better than hollow betweene the boords G.P. for he spake of no boords before or Thou shalt make it not sieled but hollow L. for here the word which signifieth boords is omitted Vers. 9. Hangings full of eyes or holes I.A. like unto a sling or casting-net Oleaster for so kalagh signifieth to carve or grave with incisions and indenting 1 King 6.29 the rest reade curtaines or hangings simply without any other addition 3. The questions discussed QUEST I. Why the Lord commanded an Altar to be made and of the bignesse thereof Vers. 1. THou shalt make thee an Altar 1. Seeing the chiefe part of Gods externall worship then consisted in sacrifices it is necessary that an Altar should be made whereupon their sacrifices should be offered and the same but one and in one place lest it might have given them occasion to thinke pluribus diis sacrificari that they sacrificed to many gods Tostat. quaest 3. 2. This Altar was but three cubits high of an indifferent heighth that the Priests might with a little helpe stand up and conveniently minister at the Altar Tostat. But the heighth of three cubits was more than any man could reach unto to minister as Augustine thinketh seeing foure cubits is just a mans height Iunius and therefore it is like that although there were no steps made to the Altar yet there might be some slope going up that the Priest might ascend as it were by degrees for how else could they afterward have ministred upon Salomons Altar which was ten cubits high 2 Chron. 4.1 Iun. in cap. 20.26 3. It is called foure square not in respect of the whole Altar for it was not so high as it was broad and long but it is so called in regard of the length and breadth as is shewed above which was foure-square every way five cubits 4. There were two Altars this of the burnt offerings of brasse and the golden Altar of incense chap. 30.1 Tostat. QUEST II. How fire was made upon the Altar framed of wood OF Shittim wood Here Augustine moveth a doubt how this Altar could be made of wood seeing that the sacrifices were burnt upon it and the fire never went out 1. Some answer that praservatum fuit eo miraculo quo locus sacrificiorum à muscis that both the wood and brasse that covered it were preserved that they consumed not with
made and of what largenesse NOw this court was thus appointed to be made 1. Because it was fit and requisite both in respect of the brasen Altar which could not stand within the Tabernacle because the fire and smoke would have annoyed it and spoiled the hangings and the Altar being consecrated to holy uses was not to stand in any prophane and common place as also the majesty of the Tabernacle and the sanctity and reverence of the place so required that it should be fenced about and none be suffered to come neere it Tostat. qu. 7. 2. And it was fit to be made of a large capacitie one hundred cubits long and fifty broad both for the stretching out of the cords which being fastened unto brasen pins in the ground did beare up the Tabernacle as also for the divers services of the Levites which were performed in the outward court and because of the number of the officers who were admitted to come in there to eat and drinke of their peace offerings before the Lord Deut. 12. and 16. Tostat. qu 8. QUEST XIII How the Tabernacle was situate in the middest of the court HOw the Tabernacle was situated in this court it is also questioned 1. Tostatus reporteth the opinion of some that thinke the Tabernacle was set wholly without the court and that this court was a square place compassed in with pillars and curtaines by it selfe yet not farre from the Tabernacle Contra. 1. Then this court should have beene superfluous if the Tabernacle had not beene within it not consequently the Altar which was at the doore of the Tabernacle chap. 29.42 for to what use should it have served if there had beene no holy ministration there 2. It is contrary also to the text chap. 40.33 where it is said he reared up the court round about the Tabernacle then it must needs follow that the Tabernacle was within it 2. Cajetane and Lippoman thinke that the Tabernacle was equally distant both from the sides that is twenty cubits from the North side and as many from the South the Tabernacle being ten cubits broad and so wee have the breadth of fifty cubits and likewise he thinketh that the Tabernacle containing in length thirty cubits the rest of the length which is seventy cubits was equally divided that the Tabernacle was pitched in the length 35. cubits from the East and 35. cubits from the West But this is not like as Tostatus well noteth that there was no more space left before the Tabernacle than behinde seeing all the services of the Levites and the offerings of the people were before the Tabernacle and that part behinde seemed to be a void place Iosephus indeed saith Tabernaculum statuit in ejus medio He set the Tabernacle in the middest c. But we need not understand precisely in the very middest it was set within and the court did compasse it round about 3. Montanus in his description of the Tabernacle though he set not downe a certaine proportion of distance betweene the ends of the Tabernacle and the ends of the court East and West yet seemeth to joyne the Tabernacle by the sight of his plat as it were ten cubits from the West-end and he alloweth a greater space in length from the East-gate of the court unto the east-East-end of the Tabernacle than from thence to the West-end of the court But then the standing of the Tabernacle should not observe an uniforme proportion it being further from the sides namely twenty cubits than from the West-end 4. Thererore I preferre their conjecture which thinke that the length of the Tabernacle with the space betweene the most holy place and the west-West-end of the court contained fifty cubits halfe the length of the court that is the length of the Tabernacle thirty cubits and twenty cubits the space betweene the west-West-end of the Tabernacle and the court and the other fifty cubits remaining in the length were extended from the doore of the Tabernacle to the doore or entrance of the courte Borrhaius Pelargâ—â— for thus the Tabernacle of every side saving before shall observe a due proportion of distance being twenty cubits on the three sides removed from the walles of the outward court QUEST XIV Of the hangings which compassed the court the fashion and bignesse of them Vers. 9. THe court shall have curtaines of fine twined linen of an hundred cubits long for one side 1. These curtaines or hangings were not so costly as the other which covered the Tabernacle for these only were made of fine linen not of blew silke purple and skarlet as the other neither were they wrought with Cherubims as the other the reason whereof may be this lest the sight of images and pictures might have beene an occasion of idolatrie unto the people Tostatus quaest 8. 2. R. Salomon thinketh that they were made with eyes and holes like net-worke that the people might see thorow So also Lyran. Iun. Oleaster For the word is kelagh which signifieth a sling or casting net some thinke it was wrought with the pictures of a sling but that is not like the curtaines rather were full of networke for the reason before alleaged 3. For the length of these curtaines they were neither all one curtaine as Calvin thinketh on one side an hundred cubits long for they had beene too cumbersome to carry nor yet were they so narrow as a cubit as Simlerus would gather vers 15. There shall be on the other side fifteene hangings for cubits must be supplied as in the former verse There shall be hangings of fifteene cubits But Lyranus conjecture is more probable that they were five cubits broad from pillar to pillar which stood five cubits asunder and so were joyned and coupled together 4. These hangings were an hundred cubits long on one side and an hundred on the other and 50. on each end so that they made in all 300. cubits QUEST XV. Of the situation and placing of these pillars Vers. 10. IT shall have twenty pillars with their twenty sockets of brasse c. 1. These pillars being twenty on each side and ten in each end doe make in all sixty pillars whereof two must be imagined to stand in each corner for otherwise there would fall out 22. on a side or twelve at an end if they stood in like distance one from another or if ten bee counted at the ends with the corner pillars there will be beside them but eight at an end and so there should want foure pillars of the number therefore Cajetanes conjecture is more probable that there were two pillars in each corner to make up the full summe of sixty pillars than Montanus description wherein the corner pillars are counted both of the number of the ten in the ends and of the twenty pillars in the sides And further these pillars were set on the inside of the hangings as Gregorie saith Iutus columnae immobiles stant foris paxilli funes continent The pillars stood immoveable
doe not light candles at noone day but to qualifie the darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should
which may be done upon the Lords day yet so as God be first served so frugalem ciâ—um parare to prepare frugall meat upon the Lords day it is lawfull but not sumptuous and curious diet for that would draw away the minde from Gods worship Marbach 3. Doct. The ministerie is to be maintained Vers. 5. LEt him bring an offering As the people then offered toward the Tabernacle so now the Ministers of the Gospell must be maintained by the gifts and oblations of the people for God hath so ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 Simler 5. Places of Controversie 1. Conf. Against freewill Vers. 21. EVery one whose spirit made him willing The Romanists doe hereupon fondly ground their errour of free will for their willingnesse excludeth not the grace of the spirit qui iutuâ— operatur velle which inwardly maketh willing Marbach It is afterward said vers 31. That God filled Bezaleel with the spirit of wisdome whereupon Basil giveth this note Vae homini illi qui prudentia sua causam Deo non adscribat c. Woe unto that man which ascribeth not the cause of his wisdome unto God 6. Morall Observations 1. Observ. God refuseth not the smallest gifts of his children Vers. 23. BLew silke badgers skins Every one brought somewhat toward the 〈◊〉 of the Tabernacle he that had not silke or gold or such like brought rams skins 〈◊〉 skins c. God will accept of the meanest gift which is offered with a good heart as he commeâ—◠〈◊〉 the widowes mite Pelarg. 2. Observ. What true nobilitie is Vers. 34. OF the tribe of Dan. This was an obscure tribe but this gift of wisdome which God bestowed on him made him noble so as Hierom saith Summa apud Deum nobilitas clarum esse virtutibus It is high nobility with God to excell in vertue Pelargus 3. Observ. Gifts must be communicated by one to another HE hath put in his heart to teach Many that have skill of envy refuse to teach others and refuse to have associates But these willingly impart their knowledge to others So the Apostle exhorteth us one to edifie another 1 Thessal 5.11 CHAP. XXXVI 1. The Method and Argument THis chapter hath two parts 1. Is set forth the preparation to the worke of the Tabernacle to vers 8. 2. The working and making of the Tabernacle to vers 38. 1. In the preparation is declared 1. The diligence of the workmen vers 1. and their faithfulnesse in taking no more stuffe than sufficed vers 5 6. 2. The care of Moses in calling and incouraging the workmen vers 2. his faithfulnesse in delivering unto them all that was brought unto him vers 3. 3. The liberality and willingnesse of the people is set forth in bringing more than sufficed vers 3. 2. Then followeth the description of the making of the Tabernacle 1. Of the curtaines both the first and principall made of fine linen blew silke purple and skarlet with their strings and taches to vers 15. then the second curtaines of goats haire are described with their strings and taches to vers 19. 2. Then the coverings were made of rams skins and badgers skins vers 19. 3. The boords of the Tabernacle are made with their tenons sockets and barres to vers 35. 4. Lastly the two vailes with their pillars and the fashion there 〈◊〉 are described vers 35. to the end 2. The divers readings Vers. 22. For the Southside full south G. better than on the southside L.C.S. cum cater For there are two words here used temanah and negebh which signifie the South or then on the Southside toward the right hand I. for temanah being put alone is only taken for the South Numb 2.10 For the rest of the differences in the translations where most doubt is see before the divers readings chap. 26. it were both a tedious worke and unnecessary to note all the corruptions in the Chalde Septuagint and Latine translation where they doe adde to or take from the originall only those differences are worthy of note which doe arise by the divers taking of the originall 3. The questions discussed QUEST I. Wherefore Moses maketh such a large rehearsall of those things before described chap. 25 26 27. Vers. 8. THey made for the Tabernacle ten curtaines c. 1. As the use is in publike buildings that the workmen have a certaine inventary or plot given them which they follow in their worke and according unto the which they make every part so Moses here sheweth how the workmen followed that plot and forme which before was prescribed them chap. 26. Iun. Analys This therefore was no needlesse repetition but a necessary relation which served for the direction of the workmen 2. And magni interfait ex comparatione perspici c. it was to great purpose that by this comparing of their worke with the forme and prescription it might appeare how exactly the workmen did contrive every thing according to the direction given them to teach us that nothing is to be done in Gods service according to our invention but as the Lord himselfe hath prescribed Calvin Marbach 3. Compositio Tabernaculi fuit umbratilis concio c. The making of the Tabernacle was a shadowing forth of the incarnation of the Sonne of God the true Tabernacle these then being the types and shadowes were at large to be rehearsed and expressed Wherefore this must not seeme unto us commemoratio supervacanea a superfluous rehearsall Osiand QUEST II. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription THis further here may be observed that the workmen doe not keepe the same order in the framing and building of the Tabernacle which Moses followed in the prescription chap. 25 26. for there in the first place are described the Arke with the Mercie seat the golden table and the golden candlesticke then the curtaines with the covering boords and vailes chap. 26. But here the first things rehearsed to be made are the curtaines and boords the reasons whereof are these 1. That which is the first in the deliberation and consultation is the last in the execution according to that saying in schooles Quod primum est intentione est ultimum in executione That which is first in the intention is the last in the execution so there because the Arke was the end why the Tabernacle was made it was first thought of in the consultation but the Tabernacle is first made because in the execution the meanes which are directed to the end are first taken in hand to this effect Iunius in Analys 2. There the order of excellencie is observed the Arke with other instruments being the chiefest things are first named here the order of time is followed for the first the Tabernacle which was as it were the house must be made before the Arke which should be there placed be undertaken Gallas QUEST III. Whether the middle barre