Commentary on the Old Testament Volume 1

CHAP. XXIV.

ANd he said to Moses, Come up to the Lord, thou and Aaron and Nadab and Abibus, and the 70 Elders, &c. Nadab and Abihu were the two sons of Aaron, who afterwards for offering with strange fire were destroyed, Levite. 10. 1. But who the 70 Elders were may be doubted, because the great Synedrion [Quest.] or body of Judges and Officers set over the people, seemeth not to have been constituted till afterwards, Numb. 11. 16. But it is not said, that they were then first appointed, but then God put his Spirit upon them, they being appointed before by the Counsel of Jethro, Exod. 18. whereas it may be gathered from that place, that the Rulers then appointed were many more, because they were over thousands, hundreds, fifties, and tens, and the people were 600000; It is easily answered, that the chief of these only are meant, viz. the Rulers over thousands, whereof there were six over a Tribe, each one being over 8 or 9000, who together make 72, but for the rotundity of the number called the 70, and the rather in remembrance of the number of 70 souls, which was all their company when they came down into Egypt, but from so few they were now thus mightily increased. These with Aaron and his two sons must come up to the Mount, but not to the dark cloud where God appeared, but to stand and worship afar off, and the people must not come upon the Mount at all, and Moses only must enter into the cloud to speak with God. The 70 Elders were allowed to come so far, as to see the glory of God, v. 9. but Moses alone approacheth nearer, v. 18. Some, saith Simlerus, think this to have been done before, when Moses received the laws of the three former Chapters, and to be related here by an Hysteron Proteron, so Ferus calleth this the epilogue of that which was done, Chap. 19. setting down in what order they were placed, when God gave his laws; but Simlerus thinketh rather, that this was another calling of Moses and the Elders to come up about the instructions touching the Tabernacle. I subscribe rather to Ferus, because at the Lord's first coming down upon the mount, the order how the Priests, and Elders, and the People were placed, is not particularly recounted, and yet the Priests coming near is spoken of, verse. 22. ch. 19. and therefore what was then wanting is here supplied.

And thus these words agree best with that which followeth, verse. 3. Moses came and told the people all the words of the Lord, and all his judgments, whereas between the assigning of the place to the Priests, Elders and People, and this, nothing was done, wherefore those words may better be read, The Lord bad said to Moses, verse. 1. that is, before the giving of the Judicials, and the giving of them being now ended, he came and told them to the people. In that it is said, He said to Moses, Come up to the Lord, Ferus noteth more persons in the Trinity implied, he, that is, God the Son said, Go up to God the Father. In that Moses only entereth the cloud, but others are set further off, yet some nearer then others: it is not amiss observed, that amongst men there are divers degrees of the knowledge of God, so Nazianzen: and everyone must consider the measure of his own understanding, and not aspire as one more enlightened, so Rabanus, meaning doubtless aspiring after the office of teaching, when his knowledge is not sufficient for it. For he putteth, saith he, his foot upon a precipice, that doth not discreetly attend to the limit of his measures. But more to the purpose, they that say, The Law perfectly setting forth the will of God, and so coming close to God is typefied in Moses, and by the Elders, Priests and People, such as are under the Law, who are brought towards God hereby, and some nearer then others, yet none have entrance hereby given them, where he is, for this is only by Evangelical Grace. See Heb. 10. 19, 22. 1. 18, 22. The Elders were brought hither, that they might be witnesses of the Divine Glory to the rest of the people, to move them to the more reverence.

Then Moses came and declared all the forementioned laws unto the people, and they promised all due obedience, and Moses wrote them in a book, and built an altur under the mount, and sent young men to offer burnt-offerings and sacrifices of peace, and about the altar he set up twelve pillars, according to the number of their tribes. By these twelve pillars haply, saith the Scholastical History, twelve Altars are to be understood, or rather an Altar consisting of twelve stones, in each of which the name of a Tribe was written, and the young men sent to do sacrifice, were Nadab and Abihu, whom God meant to make his priests. But that Exposition is better, whereby the Altar is expounded to be one set up, to set forth God on the one part, and the twelve pillars to be twelve stones, as also the Septuagint render it, to represent the people on the other part, because here was a Covenant entered into by the people with God, and therefore the pillars are spoken of, as set up by themselves, and that stones were used for pillars, see Gen. 28. 18, 22. chap. 31. 45. chap. 35. 14. And the young men were some of the first-born, who were then the Priests of God till the Levites were appointed, and therefore the Chaldee rendereth it, The first-born of the children of Israel. Here were all things pertaining to a Testament and the ratification thereof, saith Ferus, the Testator, the heirs, the legacies, the writing, witnesses and confirmation by death. For God was the Testator, Israel the Heir, the land of Canaan the Legacy, the Book now made by Moses the Writing, the Altar and Pillars the Witnesses, and because God the Testator is immortal, a Sacrifice is killed. And thus likewise is it with the New Testament. For the words declared and written by Moses, both the Scholastical History, and Ainsworth, and Rabanus say, that the Judicial Laws only are meant, because the Moral were written in Tables of stone. But Simlerus saith, that some are of opinion, that all the words from the beginning of Genesis hitherto were now written, and he thinketh, that from the beginning of the twentieth Chapter of this Book hitherto, all was written. And this is most probable, because when this is recorded, Heb. 9. 19. it is said, Every precept, according to the Law. As for the writing of the Moral Law in the Tables of stone after this, with God's own hand, the other Laws were also appointed to be written by Moses again, Exod. 34. 27. and therefore if from the after writing it would follow, that the Moral Law was not written now, it will likewise follow, that neither were the Judicials written at this time; wherefore it is to be held, that all was now written, and this book was the Testament so much celebrated, Ezech. 16. Psal. 73. Psal. 77. Psal. 24. Dan. 3, &c. because if the Judicials only had been written, and not the Morals, the people should have been most solemnly bound to the observance of these and not of them, which is absurd. How this passage mentioned, Heb. 9. 19. may be reconciled with the present relation, see my Exposition upon that place.

And Moses took half the blood, and put it in basins, and half he sprinkled upon the altar. Vers. 8. And he took of the blood, and sprinkled it on the people. This division and sprinkling of the blood was made, saith Ferus, to confirm the Covenant on both parts, half was sprinkled upon the Altar for God, because he is a Spirit, and cannot be sprinkled, and half upon the people: this being as much in effect, saith the Scholastical History, as if he had said, So let his blood be shed, and him perish, that keepeth not, and doth not according to this Covenant. And to the same end Joshua and Samuel afterwards in ratifying the Covenant took water and poured it out, to show, that as water being poured out, nothing remained in the vessel; so they that kept not the Covenant should perish utterly, and all their posterity, none of them being let to remain; and this custom of confirming a Covenant with blood was used anciently by the Heathen, an hog being slain, see before, Gen. 15. Mystically the sanctification of our Altar, Christ Jesus, and of us his people by his blood was hereby set forth, as the Altar and people were now also by this blood sanctified, as is taught, Heb. 9. 18, 23, &c. and verse. 13, 14. also Hebr. 10. 10. The blood of Christ doth both ratify the Covenant of the New Testament, and sanctify all things.

Then went up Moses and Aaron, Nadab and Abihu, and the seventy Elders, and they saw the God of Israel, and there was under his feet as it were▪ a paved work of Saphor stone, and as the body of Heaven in his clearness. After the Covenant betwixt God and the people thus ratified, to purchase more authority to Moses, and to confirm the people in their obedience, this is further done, as was appointed, verse. 1. They saw God, that is, as they were capable, some sign of his glory, for no man shall see God and live; and Moses after this desireth it, as a special favor, that God would show him his face, which is not granted, whereby we may gather, that neither he nor they with him did now see anymore, but as it were a representation of the inferior parts of his Glory: and therefore the Septuagint to express this read it, They saw the place where God stood; and the Chaldee, They saw the glory of God. But it [Object.] will be objected, they are said to have seen God, and Moses is said afterwards to have talked with God face to face, and of other holy persons it is said, that they feared, because they had seen God, they should die, as Manoah. Sol. Hereby is meant nothing else, but that they saw some similitude representing his Glory in some sort, and that appearance was called God, because therein the Divine Glory was in some sort seen. God indeed, saith Augustine, appeared unto them, but not in his own nature, but only in what shape he pleased, they saw, but what his will chose, not what nature formed; men saw him, when he would in that shape wherein he would, not in his nature, wherein he lay hid in himself even when he appeared: For the Divinity was not turned into these forms, when it assumed them, but appeared under them. And this very appearing in divers forms to the Ancients, shown that God was never seen of them, as he is, seeing the nature of God is most simple, one only and immutable. Yet God was truly seen in Christ, in whom the nature of man was taken into the unity of the God-head in person, so that he whom the Apostles saw, and we shall see, is the true God, and our Lord. Again, we can see nothing with our bodily eyes but a bodily substance, such as cannot be, for then he should not be infinite, he is a Spirit, whose Image is the inner man renewed, which cannot be seen. Therefore when Moses is said to have talked with him face to face, it is not to be understood any otherwise, but in opposition to the revelations made to other Prophets; for to him things were revealed more plainly, which pertained to God, to others more obscurely, and to be more familiarly acquainted with the will of God is to talk with him as it were face to face. In that so glorious an appearance was under his feet, we may gather how infinitely glorious the Lord is. And more particularly, that the earth set forth by a Sapphire stone, and the Heaven by the similitude of the clearness of Heaven are his footstool, so Ferus, who also saith, that the children of Israel were set forth by the Sapphire, whose servitude of body in Egypt was changed into liberty of spirit, but chiefly the solidity, purity, and altitude of that Kingdom was signified, wherein it is promised that we shall see God. And of this last Augustine speaketh also, and it was doubtless the chief thing intended in this apparition.

And whereas it followeth, Upon the Nobles of the children of Israel he laid not his hand, and they saw God, and did eat and drink; he saith, De Electis Israel non dissonuit nec unus, & apparuerunt in loco Dei, & manducaverunt, &c. By the Elect being meant these Elders representing the Elect, and Moses, Aaron, Nadab and Abihu setting forth the four parts of the world, because they are four, &c. which I spare to add, because both the reading and Allegories made here by him pass my understanding. To return again to the Sapphire, the Hebrew is brick of Sapphire, that is, Sapphire hewed and squared like brick, wherewith it seemed to be paved under his feet: thus also the Septuagint read it. The Sapphire is a very precious transparent stone, of the color of the sky, and the form of it like brick might aptly remember them of their past servitude, when they wrought in brick, and foreshow that the foundation of God's Church, to be which they were now called, should be in Sapphires, Esa. 54. 11. and that the polishing of the Saints should be with Sapphires, and that the throne of God was now to their comfort erected amongst them, wherefore the Heaven in the clearness is also spoken of, because the clear Heaven signifieth God's favor, and the cloudy his displeasure, Jer. 4. 23, 28. Zeph. 1. 15. Thus Ainsworth.

For Nobles, some read Princes, and some Select, with Augustine; the Vulgar Latin, Super eos qui procul recesserunt, whereupon the Scholastical History saith, Neither laid he his hand upon them that were far off in the tents, that is, he hid not himself, but they seeing the Majesty of the Lord, although not him, did joyfully eat and drink, and feast. But the word 〈 in non-Latin alphabet 〉 signifieth, nigh to, and of this cometh 〈 in non-Latin alphabet 〉 , which is here used, signifying Great, Honorable, or Noble, and to lay the hand, when it is spoken of God, is commonly put for striking or punishing, as Nehem. 13. 21. Psal. 55. 21. So the Chaldee, They had no hurt; and the Septuagint, Not one of them was dismayed. These chosen men then that came up with Moses are meant, and not the common sort left behind, they coming not through temerity, but by God's call, had no hurt or terror, but rejoiced as if they had eaten and drunk, saith the Chaldee Paraphrast. And in the book called, Elle shemoth rabbah, They fed their eyes with the brightness of the Divine Majesty, and in this sense Christ speaketh of eating and drinking at his Table in his Kingdom. This, that God smote not these men who saw his glory, is noted, because it was a common received opinion, that whoso did see God should die, and indeed when the mountains melt before him, what is man that he should be able to stand? It was therefore a singular favor that these had no hurt, but lived and were well; to express which it is said, that they did eat and drink. Calvin thinketh, that their eating part of the Sacrifice before spoken of with joy in feasting, according to the manner, is here meant. Ferus is for both the forementioned Expositions, as sound men and unhurt they were able to eat and drink, and were so far from being affrighted at this heavenly vision, that they had joy thereof, as if they had been at a feast. Simlerus mentioneth an Exposition of some, and so doth Calvin also before him, that by God's not laying his hand upon the Princes is meant, that he bestowed not such a measure of his Spirit, as to sustain them without food, as he did upon Moses, to express which it is said, that they ate and drunk, whereas Moses did not in 40 days, Chap. 34. 28. But this is far fetched, and the phrase is not used anywhere else in this sense; the plain meaning, as I take it, is that Aaron and the rest of the chief, when they had seen this glorious vision, went back again alive, and ate and drank, as in times past, there coming no hurt unto them hereby. For they are immediately appointed, when the people had any matter to hear it, v. 14. which could not be, unless they returned amongst them, who might not come but to the foot of the Mount, and how else could Aaron have made them that Idol the molten Calf in the absence of Moses? Chap. 32.

And the Lord said unto Moses, Come up into the Mount, and be there &c. v. 13. And Moses rose up, and his minister Joshua and he went up. Here Joshua not hitherto spoken of is said to have gone up with Moses, but by and by he is hidden again, and it is not said that Moses with him went up, but Moses went up; but when Moses had received the two tables, he appeared with him again, Chap. 32. 17. Saint Augustine both inquireth what may be meant hereby? and answereth, that Joshua typified Jesus, or the New Testament, which was hidden, as it were, when the old was made, but afterwards appeared to such as understand, because in the figures of the law Jesus is found to have been set forth. The Scholastical history saith, that Joshua went up with Moses, but was again sent down to a plain place, there to wait for the coming back of Moses. The name Joshua was not now given to this man, but afterwards, Numb. 13. 16. and therefore he being called so here by a Prolepsis, it is probable that there is this mystery in it; see also the same name used once before, Chap. 17. 9. For Jesus, as Joshua, was as minister to Moses, because he served in obeying his Law and fulfilling it, and he was with him, because taught and figured out by him divers ways, for Moses, saith he, spake of me: so Rabanus. Ferus saith, that Jesus was his minister also, because he followed him, and these two went up to receive, the one the Old Testament, the other the New: for both were given in a mount, see Math. 5. to show the altitude both of precepts and promises. Beda saith that Moses received the Law upon the top of the Mount, which he was to teach below to the people, and Jesus taught upon a mount, that both Law and Gospel might be reverenced as divine and sublime: but the law was given to Moses alone, but the precepts of the Gospel to many, because the Law was then given to one people only, but the Gospel was to be preached to all Nations, which was also signified by the Spirits coming down in fiery tongues, and enabling to speak in all languages. And he addeth, that God saith, He will give him the Law in Tables of stone, which he should teach to the people, to show, that nothing else is to be taught but what the Lord hath taught and commanded to be observed, and in the observation whereof he would have us come to eternal life. And these laws were written in tables of stone, because in the examples of the faithful strong in their hearts by faith, they are propounded to us to be imitated. Calvin thinketh, that Joshua was with Moses, till the seventh day, but then Moses went alone into the cloud, v. 16, 17. and for the writing in tables of stone, that the perpetuity of this Covenant was set forth hereby, objecting against that of Augustine, who saith, that the law was written with God's finger in tables of stone, to show, that by the Spirit the law is written in the heart, because these tables were broken, but the grace of regeneration by the Spirit continueth to the end. But what if we shall say, that man's heart is set forth, as he was by creation by these first tables, and by the next, as he is by corruption, till by the Spirit the law is written in his heart again?

And he said to the Elders, Tarry ye here, &c. He meaneth not, as Calvin well noteth, and as I touched before, that they should keep fixed to that place, but stay aloof from the top of the mount, to which he must go, because he committeth the care of the people to them, Aaron and Hur in his absence. Who this Hur was, see before, Exod. 17. 10. See, saith Ferus, here the care of Moses, although he were called away to talk with God, yet even in this time he neglecteth not the people, to the shame of those that are careless. And Aaron, saith he, figureth out Christ, and Hur signifying fire, the Holy Ghost, to whom we must always resort for direction and assistance in our need.

And Moses went up into the Mount, and the cloud covered the Mount, &c. And the seventh day he called unto Moses. God is as a consuming fire, and therefore Moses could not endure his presence without a cloud interposed; so when Christ was transfigured upon the mount, a cloud overshadowed the Apostles, and he stayed six days before he was called, to show, that we must wait the Lord's leisure, and that upon the seventh day, that is, the time of the heavenly Sabbath, we shall all come and be where the Lord is, and when he pleaseth and not before, we shall have his hidden mysteries revealed unto us.

And the sight of the glory of the Lord was as a devouring fire in the top of the Mount in the sight of the children of Israel. By the appearance of fire was shown the sanctity and purity of the Lord, before whom none iniquity can stand anymore then stubble before the fire; and all Israel saw this, that they might be the more deterred from sinning against his laws, Heb. 12. 28.

And Moses was in the mount 40 days and 40 nights. All this time he fasted, Deut. 9. 9. and Elias likewise, 1 King. 19. 8. that in them it might appear, that Christ was a true man, although he went thus long without eating or drinking. Now Moses proved in himself what was afterwards said, That man liveth not by bread only, but by every word that proceedeth out of the mouth of God, seeing he was all this time sustained by the words of God only, whereupon he fed as it were upon Nectar and Ambrosia.

CHAP. XXV.

SPeak to the children of Israel, that they bring me an offering of every man that bringeth it willingly with his heart. Verse 3. And this is the offering which ye shall take of them, gold, silver and brass, &c.

This of the order taken by the Lord for the building of the Tabernacle is placed by Calvin next unto the 20 Chapter, because, saith he, the Tabernacle was set up before the giving of the Tables of stone with the Commandments written therein, as appeareth, Chap. 33. But although it were so, I see no reason to invert the order followed by Moses, because howsoever these laws were not given in writing till the Tabernacle finished, that is, written with God's own hand, yet they might be written and read over together with the judicials by Moses immediately after the Lord's first delivering of them, Chap. 24. 4. The word translated, offering, is Theruma, an elevation so called, because that which was offered to God, was wont to be lifted up on high, Exod. 29. 27. the Septuagint render it, first-fruits, the Chaldee a separation, and properly it may be turned, an heave-offering, but the word is also taken for anything separated and given unto God, Ezech 48. 8, 9, 10, 20.

Touching the metals, brass, silver and gold, they were the purest and the most glorious of any growing in the bowels of the earth, and hereby is set forth the glory of the Church under the Gospel, Esa. 60. 17. For brass I will bring gold; for iron, silver; and for wood, brass. And therefore the Church to come with her head Christ, was certainly figured out by this Tabernacle, and the materials thereof. For Christ, saith Ferus, was not then revealed in the flesh, and yet by him alone salvation was to be attained, and therefore sacred Rites were then ordained to shadow him out, and to declare that darkly touching him, which is now plainly preached: so that these Rites were as public sermons and promises of him, whereby faith might be conceived, nourished and confirmed. That these Kings were figurative, appeareth; because it was said to Moses, According to that pattern which I shall show unto thee, and again, Make all according to the pattern which was shown thee in the Mount, which pattern was not earthly, but heavenly, Christ and his Church and Gospel; and accordingly Saint Paul speaketh of all things about the Tabernacle as figurative, Heb. 8. 5. God then shown Moses heavenly things before that he made earthly, and he shown them not by external vision, but speaking familiarly to him, as one friend speaketh to another; and therefore he could not but as to a friend impart to him his chief secret by man to be known, viz. the future heavenly Priesthood of his son Christ. And as God chiefly respected the Messiah to come in prescribing this Tabernacle and service; so he would 2 by outward glorious things draw the minds of a rude people to his service. 3 Because they were prone to idolatry, wherein there was outward pomp, he would have external glorious things used in his service, that hereby being taken up they might be kept from that. Lastly, he would have an offering from them, when as he needed none of their offerings, to show, that although the heart be the thing which God only regardeth in his service; yet because we have all outward things from him also, he will be served even hereby in acknowledgement, that he is the fountain from which they all flow. To come more particularly now to the things which they must offer; gold, silver and brass are spoken of in divers places, to signify excellencies in divers men and things, as Lament. 4. 2. Dan. 2. 32, 38, 39. Revel. 1. 20. Psal. 12. 7 19. 10. Prov. 8. 19. Ezech. 40. 3. Zach. 4. 12. 6. 1. By gold, saith Rabanus, here is figured out, wisdom, in the brightness whereof he shineth that hath a right faith, and so he maketh an acceptable offering to God, and we offer silver, when confession is made with the mouth to salvation; and brass, when we divulge the same faith by public preaching.

And blue, purple and scarlet, fine linen and Goats hair. 5 Rammes skins died red, &c. He offereth blue that lifteth up his heart to heaven, and purple that subjecteth his body to sufferings, and scarlet which is twice died, that burneth with a double love in his heart, of God and his neighbor; and fine linen, that feeleth the chastity of the flesh; and Goats hair, that putteth on the garments of repentance and mourning; and Rammes skins, when the leaders of the Lord's flock are baptized in their own blood for his sake; and Badgers skins, that hope after death to have spiritual bodies in heaven; and Shittim-wood, that purging out the thick bushes of sins do serve the Lord only with a pure soul and body. Oil for the lights is offered, when we shine in the fruits of charity. And spices, for anointing oil and for sweet incense, when we diffuse the example of our good life and deeds far and wide. And Onyx-stones and stones to be set in the Ephod, &c. when we bear the rare virtues and miraculous works of the Saints in our hearts, set forth by the breast-plate, and, as it were, upon our shoulders, to be seen by others, set forth by the Ephod, worn upon the shoulders. Thus Rabanus, but Origen maketh silver and precious stones, a type of preaching; brass, of patience; incorruptible wood, of incorruptible chastity; fine linen, of virginity; scarlet, of the glory of confession; purple, of the brightness of charity; blew, of the hope of eternal life; and as the Church in general, so he saith, every Christian in particular is as the Tabernacle, and therefore ought to be adorned with these graces. It is to be noted, saith Rab. Menahem here, that no iron was amongst the stuff of the Tabernacle: and 1 King. 6. 7. no iron tool was heard, when Solomon's Temple was built. But what may hereby be signified, he saith not, only Dan. 2. 40. Iron is made a type of contrition and destruction under the fourth Monarchy, and 1 King. 8. 51. the servitude of the children of Israel in Egypt is called the furnace of iron, so Psal. 107. 10. iron is joined to affliction. Wherefore it may be thought, that no iron is spoken of to show, that those hard times were now past, and should be no more, if they would serve God before his Tabernacle, but they should live prosperously and comfortably. Yet it is to be noted, that David prepared iron for the Temple for works of iron, 1 Chron. 29. 2. Touching the colors here spoken of, although it be not said, what blew or purple or scarlet they should bring, yet it seemeth by that of Saint Paul, Heb. 9. 10. where it is spoken of scarlet wool, that wool of all these colors is to be understood, so likewise the Rabbins, see Maimonides Treat. of the implem. of the Sanctuary, Chap. 8. Sect. 13. The blew or sky-coloured was of great account, and used by Princes, and herewith they clothed their idols, and with purple, Jerem. 10. 9. Ester 1. 6. Ezech. 23. 6. The purple likewise was a precious color, Dan. 5. 7. Ester 8. 15. it had the name from a shel-fish called a purple, being like to an oyster, having a liquor in it, wherewith this color is died. Skarlet in Hebrew is 〈 in non-Latin alphabet 〉 , so called, because it was twice died, of the excellency of this color, see Jerem. 4. 3. Lament. 4. 5. Matth. 27. 28.

Now because after these three colors, silk is spoken of, Simlerus thinketh that silk of all these colors is meant, but that is named as a distinct thing, and therefore I rest rather in that which hath been already said. Yet there are that think the silk here named, or fine linen, in Hebrew called 〈 in non-Latin alphabet 〉 , to have been a silken cotton, which grew upon a certain shrub in Egypt, called Xylon or Gossipion, whereof fine soft linen stuff was made, being much used by the Priests of Egypt, and this cloth they used to die into blew, purple or scarlet, of this Pliny writeth, lib. 19. chap 1. The Hebrew Rabbins say, what place soever speaketh of 〈 in non-Latin alphabet 〉 or of bad, it is flax or bysse. Maimonides. And if we understand these colors of wool thus coloured, as was said before, we must understand it of that which was very fine and pure, and so apt to make the richest clothes. These colors, saith Ainsworth, do well set forth the blood of Christ, because blood sometimes floweth out of the body in all these colors, and of purple in particular Homer speaketh, saying, 〈 in non-Latin alphabet 〉 , and Virgil, Purpuream animam evomuit; and silk, saith he, here is a stuff white, pure and bright, having the name byssus, from whiteness, and is used to signify the graces and justifications of the Saints, Revel. 19. 8, 14. Ezech. 16. 10. For goats hair, Hebrew is 〈 in non-Latin alphabet 〉 , only signifying goats, but hair must necessarily be understood; and therefore it is supplied by the Septuagint, the use of this hair was to make a covering for the Tabernacle, Chap. 26. 7, 13. and this, although a thing of little worth was appointed to be offered, to show, that the poor as well as rich may have an interest in God's Tabernacle, and bring somewhat to the building of it, and be accepted; for it is not the quantity of the gift which is respected, but the heart of the giver, the poor widow that cast into the treasury of the Sanctuary but two mites, is said to have cast in more then all the rich bringing great gifts.

Rammes skins red, saith the Scholastical History, are called Parthian skins, because they used to die them red, and first invented to put them into this color; Badgers skins, these the Greek rendereth Hyacinth or blew skins, but the word Tachash here used signifieth a beast, of whose skin fine leather for shoes was made, saith Ainsworth, and is not named anywhere else, but Ezech. 16. 10. and from hence cometh the German word Tachs, and the Latin Taxo a Badger: but there seemeth to be a difference, because the badgers skin is not used for shoe-leather, and the Tachash here spoken of was held by the Jews to be a clean beast, which the badger is not, and therefore he readeth it, Tachash skins, the Rabbins understand a beast having many spots, called therefore by the Chaldee, Sas gona, gaudens coloribus: These skins were for the upper covering of the Tabernacle, Chap. 26. 14. Shittim wood, this, saith the Scholastical history, is the wood of a tree like unto a white thorn in the leaves, and is most light, and never rotteth, neither is it combustible. The Septuagint render it asepta, that never rotteth, it is thought to be a kind of Cedar, of the Shittah-tree, see Esa. 41. 19. where only it is spoken of again, Sethim, saith the Scholastical history, is the name also of a mountain and of a Region. If it were a kind of Cedar-wood, as is most probable, Solomon's Temple was built of the same, and the Rabbins say, that the King, Christ shall build the house of the Sanctuary of fairer wood, even of Cedars taken out of Paradise. Oil for lights, and spices, &c. For Onyx stones, the Chaldee rendereth it, Beril; of the Onyx, see Gen. 2. 12. and of the Beril, Revel 21, 19, 20. for, stones to be set in the Ephod, Hebr. is, 〈 in non-Latin alphabet 〉 filling stones, because the hollow places in the gold upon the Ephod were filled herewith. Touching the mystery of all these, Calvin also consenteth, that by the Tabernacle the Church was figured out, and that the divers gifts offered show the divers gifts required in divers for the building of the spiritual Church of Christ, and whereas some bring nothing but goats hair; others, who are greater, gold and silver and precious stones: this showeth, that as the most glorious and excellent, so the meanest gifts are useful, and for the edification of the Church, and therefore not to be contemned.

And they shall make me a sanctuary, that I may dwell in the midst of them. 9 After the likeness of the tabernacle, that I shall show thee, &c. There are four things, saith Ferus, then requisite about the service of God. 1 A place. 2 Vessels. 3 Ministers. 4 Sacrifices, and therefore the Lord doth accordingly appoint them all. Touching the place, à Tabernacle or Sanctuary must be made, that God might therein dwell amongst them, that they might not need to come back to seek him in the mountain, saith Comestor. This of God's dwelling amongst them is promised, to stir them up with the more cheerfulness to bring in their cost. But when it is said, That I may dwell amongst them, nothing else is meant, but that they might have amongst them, an outward Symbole or sign of God's presence, unto which resorting to seek unto him, and to offer their service, they might find to their comfort, that they were not without his gracious presence: to this effect Calvin. For God is infinite, and the Heaven of Heavens cannot contain him, and therefore to speak properly, he dwelleth not in any house made with hands, but only is said so to do, for the manifestation of his glory, and the revelation of his will there; and because as a potent King in the midst of them, he protected them whilst they had his tabernacle with them, and worshipped him rightly before it. And all things about it, and the Tabernacle itself must be made according to the pattern shown him by the Lord, to intimate, that in all the worship of God, and in all things pertaining to it, we must not follow our own inventions, but go according to the rule of God's holy will.

And they shall make an ark of Shittim-wood, two cubits and an half shall be the length thereof, and a cubit and an half the breadth, &c. The word translated Ark here is 〈 in non-Latin alphabet 〉 , and an Ark Noah was bidden to make before for another use, expressed by the word 〈 in non-Latin alphabet 〉 , but this was nothing else but a chest, and therefore the chest or coffin wherein the bones of Joseph were put, is also called by the same name 〈 in non-Latin alphabet 〉 , Gen. 50. ult. In Greek, as in other languages, there is but one word used to express that of Noah, Heb. 11. 7. and this Heb. 9. 4. but the Greek Translation here hath it, the Ark of the Testimony. Of the matter whereof, viz. Shittim-wood, enough hath been said already. For the length two cubits and an half, Josephus saith, that a cubit was two palms, and so the length was five palms, and the breadth three, and so was the height. Ainsworth saith, that a cubit was six hand-breadths, or a foot and half, and so the length was 4 foot & an half, or a yard & a quarter, or if the cubit of the Sanctuary be understood, which is more likely, it was somewhat higher, & likewise we are to hold of the other dimensions. See of cubits upon Gen. 6. 13.

And thou shalt cover it with pure gold within and without, and shalt make upon it a crown of gold round about. The Septuagint, Golden wreathen waves round about, this was both for ornament, and to join close above to the foresaid corner. Tremellius rendereth it, Limbus anreus. The Scholastical History saith, Ad modum labii, quod in mensis & scacariis fit.

And thou shalt cast four rings of gold for it, &c. These four rings were to be fastened to the four corners of the Ark, and into them four bars being put, it was carried hereby, and it is said, that these bars shall not be removed from it. By these bars the Levites are appointed to bear the Ark, Numb. 7. 9. upon their shoulders, and it is commanded that they should never be taken out of the rings, that they might always be put in mind of their duty to bear it, and not for a time only. The Hebrew Canons say, when they bare the Ark, they did it with their faces one towards another, their back-parts being all outward. And thou shalt put into the ark the testimony that I shall give thee. Heb. 9, 4 This Testimony is said to be the two Tables of the Covenant, that is, the two Tables wherein the ten Commandments were written, and the Covenant made by the people with God to serve and obey him, and his Covenant with them to be their God, and to bless them in all things, Ch. 23. 15, &c. Chap. 24. 3, 4, &c. And for this name of the Covenant given hereunto, the Ark is called the Ark of the Covenant, Numb. 10. 33. and that the Covenant was written herein, see Exod. 34. 28. and for this name, Deut. 9. 9, 11, 15. These Tables were also called the Tables of the Testimony, Exod. 31. 18. and the Commandments are the Testimony, because if they should not keep but sin against them, they should be a testimony to the condemnation of a people so disobedient; and for this name of Testimony given to the law, the Ark wherein it was put is called the Ark of the Testimony, Exod. 38. 21. As here, so 1 King 8. 9. it is said, that nothing was in the Ark, saving the two tables, but Heb. 9. 4. a pot of Manna, and Aaron's rod that budded are said to have been there also. How this is to be reconciled, and what is signified by these things, see my Commentary upon that place. This placing of sacred things in an Ark was imitated afterwards by the Heathen, for they carried the mysteries of their gods in coffers, as Apuleius saith, and Alb. Tibul. in whom there is such a passage, Et levis occultis conscia cista sacris. And hitherto one of the four sacred things appointed to be made, the Ark with the dimensions and form and bars thereof hath been set forth; now followeth the mercy-seat, the table of show-bread and the golden Candlestick, other distinct things about the Ark to the end of this chapter. But before I come to speak of them, the mystery of the Ark is to be declared. That this Ark was made for mystical signification, all agree, and if any should deny it, the authority of the Apostle approveth it. Yet Calvin will not have every particular thing mystically and spiritually understood, but only that so sumptuous an Ark was made to lay up the testimony in, to show the excellency thereof. But by this saying of the Apostle, Heb. 9. 5. Of which things we will not stand to speak now particularly: it is plain, that every particular is to be spoken upon, and mystically expounded. The Ark then was a type of Christ first and chiefly, Heb. 8. 2. Chap. 9. 11. John 2. 19. and then of the Church in general, Heb. 10. 21. and in particular, Heb. 3. 6. 1 Tim. 3. 15. and lastly, of every Christian, 1 Cor. 6. 19. so Ainsworth. That touching Christ is excellently set forth by Ferus thus The Ark did manifestly figure out Christ, especially in regard of his humanity. For as most precious and holy things lay hid here, so in him were hidden all the treasures of wisdom and knowledge; and God dwelt here, so the divinity dwelt in him bodily. And as this was made of imputrible wood, so the flesh of Christ saw no corruption. Again, as the measures of the Ark were all human, or the measures of a man, so Christ taking flesh revealed himself to us every way, that man is capable of knowing anything, to the eyes being seen, to the ears being heard, and to the hands being handled. Again, as the Ark was overlaid with gold within and without, so Christ outwardly shone by miracles, and inwardly by divine wisdom. The crown upon the Ark was a figure of his divine nature, as a round thing wanting beginning and end, and most glorious as a crown of Gold, and it figured out also the Majesty of his Kingdom. The four rings, by which the Ark was carried, the Preachers of his Gospel, who carry him about by preaching in the four quarters of the earth, and in that the bars must always remain in these rings, that the Preachers must ever abide in the publishing of Christ only and not of themselves, seeking his glory and not their own, as Paul desired to know nothing but Christ, and saith, None other foundation can any man lay. If any seek themselves in their preaching, or set up others, they pluck the bars out of the rings; And hereby also was signified, that the Preacher should be always ready to set forth the Gospel. The law was put in the Ark, to show, that Christ is the fulfilling of the law, and Manna to show that he is the true bread that came down from heaven, and Aaron's rod budding, to show, that although he died, yet he should, beyond all expectation, spring forth again. Lastly, whereas no sacrifice was to be offered, but before the Ark, this signified Christ to be the only sacrifice, and that no act of divine worship done out of him can please God, and whereas death is threatened to those that use the Ark unreverently, and was afterwards inflicted upon Uzzah, and the men of Bethshemesh; this figured out the destruction of those that should abuse Christ, as Ananias and Sapphira, Judas and the Jews, &c. according to that, He which falleth upon this stone, shall be broken in pieces. Again, as Simlerus hath it, Christ, as the Ark maketh God present amongst us, who were far separated in our sins, and his rod buddeth in the midst of persecutions, approving the ministry sent out by him to be of God. Rabanus saith the same with Ferus in all things, but only that in speaking upon the dimensions of the ark, he saith, the length two cubits and an half, setteth forth the long suffering of the Lord, and his kindness, in that the came amongst us with two, Preaching and operation, and the half cubit setteth forth the slowness of his Disciples to understand and believe, the breadth, the breadth of his charity, and the height, the hope of future elevation to glory by him, and he applieth also particularly the one cubit, and the half, but I pass this over as too much streined. For the crown, he maketh that better then Ferus, a type of the crown of glory, set upon the head of the man Christ Jesus. For the four rings he saith well also, that they typified the four Gospels, and their being placed at the four corners of the Ark, their propagation to the four parts of the World, and the bars figure the Preachers who must never have their minds off from the sacred Scriptures, or their hands from actions prescribed therein, as the bars must never be out of the rings. Lastly, the Testament is put in the Ark, to show, that we must believe only those things touching Christ which are revealed in the holy Scriptures, and that he had the full knowledge of all divine laws in him.

And thou shalt make a mercy-seat of pure gold, two cubits and an half shall be the length thereof, and a cubit and half the breadth thereof, &c. Hitherto one of the implements or vessels of the Tabernacle hath been set forth; now followeth another, viz. the mercy-seat, the word translated mercy-seat is 〈 in non-Latin alphabet 〉 , signifying, as Tremellius saith, in the primitive, expiare, or illinere, or linimento tegere; it is put, Gen. 6. 14. for covering or plaistering over. The Septuagint render it 〈 in non-Latin alphabet 〉 , a propitiatory covering, and so doth Tremellius, propitiatorium operculum, and by the name 〈 in non-Latin alphabet 〉 , it is called, Heb. 9. 5. This propitiatory covering must be made not of Shittim-wood, as the Ark, and covered with gold, but it must be all of pure gold, of the same length and breadth of the Ark, because otherwise it would not have covered it all over. And the name covering and propitiatory do both aptly agree unto it, because hereby God's glory was as it were covered, when he talked with Moses, as by the cloud, for this was the first end of making it, that God might from hence commune with Moses, v. 22. and because it was a sign of God's favor to the children of Israel covering and protecting them from danger. This was certainly also a figure of Christ, who is called 〈 in non-Latin alphabet 〉 , a Propitiation for our sins, 1 Joh. 2. 2. Rom. 3. 25. and that by his death, so that hereby we come to have all our sins covered, as by a true propitiatory covering. As the Ark then figured out Christ in his incarnation, so the Mercyseat figured out Christ in his passion, and the same length and breadth, as great an intention of his charity towards us in his passion, as in his incarnation, it was all of gold, to show that his death was most precious, it was called a propitiatory covering, to show that God is through Christ's death propitious and favorable to us, covering all our sins; and hence did God talk with Moses, to show that he spake to us by his Son Jesus Christ. This Propitiatory, saith Rabanus, was a table of gold covering the Ark, and it figured out Christ's blood, the Propitiation for our sins, and was placed above, to show that God's mercy is above all his works.

And thou shalt make two Cherubims of beaten gold, at the two ends of the Mereyseat, &c. Of Cherubims we read before Gen. 3. 24. some derive it from 〈 in non-Latin alphabet 〉 Sicut, and 〈 in non-Latin alphabet 〉 , Puer, because, as the Hebrew Doctors say, it was like unto a young boy. But Ezech. 10. as that which was seen in the likeness of a man, so those in the likeness of a Lion, an Ox, and Eagle are called Cherubims. Josephus saith, that Cherubims were flying creatures▪ the like to which hath not been seen by any man. It is generally held, that by Cherubims Angels are set forth, having wings for their celerity in going about the ministry of the Lord committed unto them. The word signifieth, as Ferus hath it, fullness of knowledge, they served to set forth power and glory; and therefore God is said to sit between the Cherubims, and to ride upon the Cherubims, that is, to show himself in great power and glory. The Cherubims were similitudes of delicate young men, representing the Angels of Heaven. who always minister before • o • . Princes for their great power and glory are sometime called Cherubims, Ezech. 28. 14. Vers. 19. Of the mercy-seat shall ye make the Cherubims, that is, of the same matter, of pure gold, of beaten work, that is, of whole pieces beaten out with the hammer, yet so, as that the Mercy-seat and Cherubims were one body framed up in the two ends to these similitudes.

And they shall stretch forth their wings on high covering the Merey-seat, and their faces shall look one to another. Their wings must be so extended and spread aloft, as that they must cover the Mercy-seat, and hide their faces for reverence therefrom. For, one to another, Hebrew it is, man to his brother, an Hebrew phrase usual to set forth thus much.

And thou shalt put the Mercy-seat above upon the Ark, &c. Here is the use of this cover, and the reason of the name, this must cover the Ark, and the Cherubims with the wings must cover it, and from above the mercy-seat between the two Cherubims, the Lord saith, he will commune with Moses. For the mystery of these Cherubims, they in their wings covering the Mercy-seat, set forth the protection of God both over Christ in his humbled estate, and all the faithful his members, and that by his Angels, who pitch their tents about them, and carry them in their hands, so Ferus, who also saith, that the Cherubims signifying fullness of knowledge, figured out the holy Scriptures in the two Testaments, as two witnesses of Christ discovering the hidden knowledge of him, and defending him in his humbled estate as it were with wings spread over him, from all the cavils of Jews and Infidels, to be the Son of God, and the true Messiah. They are of gold, to show that the word of God is more precious then gold, and they are of beaten work, to show that the Scriptures were made between beatings and pressings by persecutions, and they looked one to another to show, that these two Testaments do in nothing differ one from another, both alike setting forth Christ and his glory; the Old saying, Thou hast crowned him with glory and honor; and the New, We have seen his glory as the glory of the only begotten of the Father, for which cause they are called glorious Cherubims, Heb. 9. And Rabanus addeth, that they are placed at the two ends of the mercy-seat, to show, that the Scriptures fill the times before the incarnation of Christ, and since with divine knowledge. And to show, that the Cherubims typify the holy Scriptures, wherein God speaketh, it is said, That the voice of their wings was heard into the outer Court, as the voice of the Lord speaking. Or else, saith the same Author, by this placing the Cherubims with extended wings with their faces inward, was shown, that the Angels refer the state of their perpetual felicity to the grace of Christ, &c. Philo by the two Cherubims, saith some, will have the two Hemispheres understood, the moving of their wings resembling the motion of the Heavens; but he saith that the twofold power of God is set forth operating and created, and Kingly, whereby the governeth all things. Simlerus simply thinketh, that the Angels are set forth, by whom God governeth all things, wings they have, to show their readiness to obey, and look one to another, to show their consent in obeying, and to the propitiatory, to show that they desire to look into the mysteries touching Christ. Any of these ways we may safely and profitably allegorize, and therefore I leave it to the Reader to choose, which liketh him best. But let none take this as a ground for images in divine worship, for these were appointed by God, we have no word for our making of images, but altogether against it, and these were hidden from the eyes of the people, and were placed where only the High Priest came, so that there was no danger of idolatry. The Devil, who in many things is God's ape, hath taught his to imitate Moses in making a Tripos, or a place hid with curtains, from whence he in secret parts of his Temples giveth answers to Idolaters, as Steuchus noteth.

After the ark, and mercy-seat together with the cherubims followeth the table of Shittim-wood, two cubits long, one broad, and one and an half high, and this must also be overlaid with gold, and it must have a crown and a border, and a crown of gold round about, and four rings of gold and staves, as the Ark, and dishes and spoones, bowls, and cover of gold, and hereupon show-bread must stand before the Lord always.

Here is nothing that needeth explanation, but only touching the vessels belonging to this Table and the bread. The dishes or chargers s • • alled, Numb. 7. 13. were to set the bread upon, and were twelve, according to the number of the cakes of bread that stood there continually, the spoons in Hebrew 〈 in non-Latin alphabet 〉 , a word coming of 〈 in non-Latin alphabet 〉 the hollow of a man's hand, so that it may signify any hollow thing, spoons, or cups, as some render it, and they served to put incense in, Numb. 7. 14. and that incense was with the show-bread see Levite. 24. 7. The Rabbins say, that they were cups, and there were two of them, and in each of them was put an handful of incense. Maimonides in Misneh, Chap. 5. The covers were to cover the bread standing in the golden dishes, and the bowls to cover the cups of incense, saith one, for this is expressed to be the use of them, Numb. 47. But the Hebrews instead of covers and bowls, have props and pipes. And the first of these is rendered by Pagninus, middle quils or reeds put between the breads to keep them from moulding, and the other, Sustentacula cannarum fixed in the ground, and elevated above the table to support the breads. The props of gold, say the Rabbins, were four, two for one row of cakes, and two for another, standing all up from the ground by the side of the table, and supporting them at each end. For the cakes, they say, were ten hand-breadths long, and five broad, and their length lay over the breadth of the table in two rouse, and therefore the table being but six hand-breadths broad, they had need of props at their two ends to support them. This then was the use of the props. For the other called reeds or middle quils or pipes, they were 28, serving to keep the cakes asunder, being put between them after the form of an half hollowed reed, there being first one cake laid, and upon that three reeds, then another, and three upon it, &c. and upon the fifth two, so there were 14 for one row, and 14 for another. Talmud Babyl. Rab. Solomon Jarchi saith, that the props of gold standing upon the ground were higher then the table, and were forked or notched with one notch above another, that the end of each cake might rest severally thereupon. The Septuagint for covers have 〈 in non-Latin alphabet 〉 , vessels to pour out with, and the original word signifieth to pour out. But forsomuch as here was no use of any such vessel, and the word hath another signification, as hath been said, I rather embrace that, and the rather, because it cometh from the Hebrews, who should be the best Expositors of their own ceremonies. When he saith then, that these should be poured out, which in our translation is, to cover withal; the meaning is, that they should be made by pouring out the molten gold into frames or moulds. For the bread to be set upon this table, it was twelve cakes, two tenth deals to a cake of fine flour, and every Sabbath they must be taken away, and new put in their room, and them being so removed, the Priests only might eat. For show-bread in Hebrew is, bread of faces, the reason of which name commonly rendered is, because they stood continually in the presence of God, before the Ark: But the Rabbins render this reason, because they were made four-square, having thus as it were four faces, the length being ten hand-breadths, the breadth five, and the thickness seven fingers: so Maimonides, the Septuagint call it, bread of Proposition, because it was proposed or set before God. For the quantity of fine flour that went to one two tenth deals, or two tenth parts, for the word is 〈 in non-Latin alphabet 〉 , signifieth thus much, but it is not named, of what they were the two tenth parts, only because an Homer is said to be the tenth part of an Ephah: it is commonly held, that two tenth parts of an Ephah are meant, that is, two Homers, for the quantity of which, see before, Exod. 16. It was twice so much as was allowed of the Manna to keep one a day, so that the cakes made hereof might well be so great, as was said before, and because two Homers went to each, and they had been fed a long time with an Homer a day a man, they might aptly remember hereby that miraculous food in all ages after. The cakes being twelve, served to set forth the twelve Tribes of Israel, as the twelve stones in the Ephod, and to show, that they were always near to the Lord, and under his protection, and hereby did continually appear, that they referred all their increase to God's blessing, and presented thus some part of it in way of thankfulness, and for the sanctifying of all the bread that they ate unto them.

Mystically, this golden Table figured out Christ in his preaching; for herein he hath prepared a table for us; the bread set here before God, the word & Sacraments which feed the soul, as bread doth the body. And as that bread stood continually before God, so the preaching of the Word continually is to be inculcated; and as the bread was changed every Sabbath, so for the more delight to the hearer the Word is to be set forth by divers ways and manners. The Frankincense upon the bread shown, that after preaching praying must be added. And as none but the Priests might eat of this bread, so for none but Christians, who are to God Priests and Kings, the Word and Sacraments are bread to feed the soul to eternal life. The dishes, cups, or spoons and the rest here mentioned typify Christian people, who must everyone in their place endeavor to illustrate the Gospel of Christ, thus Ferus. This table, saith Rabanus, typifieth the holy Scripture made of the deeds of the holy Fathers most durable in men's minds, and when they are set forth, the soul is fed as with bread, and this Scripture hath the due length, when out of it is preached perseverance in the truth, the breadth, when the amplitude of charity, and the height, when the hope of perpetual remuneration. Of other particulars, whereby he prosecuteth these dimensions more curiously, I spare to speak, and likewise of the crown, the border and the crown, because I do not think that the purpose of the Holy Ghost is, that every of these should be applied particularly, but because being considered together with the table, they made it most glorious, and so is the word preached. For the dishes, &c. he applieth them to divers ways of preaching, accordingto the diver sity of our Auditors, for the same doctrine is not to be taught to the rich, that to the poor, to the foolish, that to the wise, or to the weak, that to the healthful, but everyone is to be dealt withal, according to his capacity. Again, he saith, the twelve cakes figured out the twelve Apostles and all their successors in preaching of the Gospel, who are never wanting, but stand always up to preach in all ages; and as the old are removed by death, which is the time of their Sabbath in heaven, so others are placed in their room, and there is an excellent consent amongst them in preaching the same truth, as these cakes were laid together in two rouse, &c. Simlerus both approveth of the allegory of preaching the Word, and he saith, that these cakes were made of the first fruits, by which the rest was sanctified, and so by the setting of them continually before the Lord upon his table they were admonished, that they were guests as it were at the Lord's table, that they might eat their bread with temperance and thankfulness. Hereby also, saith he, are figured out the joys of heaven, where we shall sit as it were at a table, of which table that we may be partakers, we must eat here of the bread of life, Christ Jesus, who although he be but one, yet because he is the bread of the whole Church represented by the twelve Tribes, he is set forth by twelve cakes. Gennadius by the table understandeth the earth, and by the cakes the fruits thereof which come from the Lord. Theodoret, the whole year in the four seasons thereof yielding fruits. Josephus likewise, the Zodiac or compass of the year.

And thou shalt make a candlestick of pure gold, of beaten work it shall be made, his shaft, his branches, &c. The shaft of this candlestick was the body of it, the six branches, three on the one side, and three on the other did rise from the foot of the candlestick to the same height with the candlestick, having upon the top of each of them two bowls, that is, two, one opposite against another, rising from the Basis, and other two from a knop of the candlestick a little higher, and two from a knop higher then the former, thus Simlerus, who also saith, that these bowls upon each branch served to receive that which fell from the lights burning in the candlestick, and that upon either of them being adorned with a flower and a knop stood a light, and for the three degrees of knops, out of which the three pair of branches were made, see v. 35. After the six branches described, it is said, that four bowls shall be made in the candlestick with their knops and flowers, that is, saith Tremellius, the top of the candlestick shall be made with bowles conformable to the tops of the branches. The flowers, saith Rab. Menahem were Lilies, and they were 9, the knops 11, and the bowles 22, being together 42, having a mystery in their number: thus he. The work of all this is said to be beaten, and so the Chaldee expoundeth it; and others, it was wrought with the hammer, and yet Josephus saith, it was cast in a mould; and Pagninus, made not by parcels, but by one fusture, the Hebrew word 〈 in non-Latin alphabet 〉 , signifying hard, maketh this difference.

And thou shalt make the seven lamps thereof, and they shall light the lamps thereof that they may give light over against it. The lamps were the lights set up on each of the six branches, and the shaft of the candlestick, which must burn continually to give light about the candlestick, Chap. 27. 20. whereas ve read it, over against it, Tremellius hath it, ex omni parte ejus, the better to express the meaning. The reason of these lights always burning was, because there was no window to the Tabernacle.

And the tongs thereof, and the snuff-dishes, &c. The tongs were to snuff the lights, and the snuff-dishes to receive the snuffings. And all this must be made of a talent of pure gold, which was the greatest of weights, the common talent weighing 6000 Drachmas, the Kings talent 9000, and the talent of the Sanctuary 12000, which is 4500 lb. Ainsworth saith, that it was 3000 shekels of the Sanctuary, and in weight 120 lb. For the mystery by this candlestick is set forth Christ especially in his sending of the Holy Ghost to enlighten and to direct his Church in all things. For he is as it were the shaft from which the Ministers of the Gospel come, as the branches from the shaft, bearing the lights; and the lamps are seven, to set forth the manifold gifts of the Holy Ghost; and for the lights snuffers are made, to show, that we must not suffer the light of the truth to be darkened by error, but endeavor presently to clear it again, and that there is use of instruments in the Church of God besides of the glorious branches, that is, of men of meaner gifts, as well as of those that are of the most excellent, that none may be discouraged. Thus Ferus. Or by the candlestick, saith Ainsworth, understand the law, in the light whereof we must serve God, and the sundry branches, knops, bowles and flowers show the variety of the things in the Scriptures, and of the delivering of them; some plainly, some mystically and darkly. Herein, as in a figure, saith Calvin, God shown how he would enlighten his faithful servants by his Word and Spirit, forsomuch as without this light we are night and day always in darkness. A like candlestick to this is spoken of, Zach. 4. 2. and the Spirit is set forth by the number of seven, to show the perfection of the gifts thereof. And he is the seven lamps burning before the throne, Revel 4. 5. The bowles, the branches, knops and flowers served for ornament, the bowles and snuffers, &c. for use. But best of all Simlerus hereby understandeth the light of heavenly doctrine always shining in the Church by the preaching of the Word. All the branches bearing the lights are the divers ministers, some meaner and some more excellently gifted, who come all from one shaft, Christ. The ornaments signify the ornaments of spiritual gifts in these ministers, as the gifts of prophecy, of healing, of tongues, of revelations, &c. the bowles more particularly, which were to contain the liquor, shown that by study of divine doctrine grace is obtained, and other gifts, the round knobs typified rotundity and perfection of life and doctrine, and the flowers which had grace and delight in them, shown, that the Minister should be in grace amongst his auditors, and be delighted in, that they might willingly hear him. Rabanus applieth all things more particularly, and coming to the number of three, and three branches, and three bowles he saith, that three times are hereby set forth, in all which God had some lights, before the law, under the law, and under the Gospel, and in each time three sorts. 1 Of Virgins. 2 Of married men. 3 Of perfect men, &c. coming to the four bowles upon the candlestick, v, 34. he saith, they figured out the four Evangelists that set forth Christ, and so as bowles do give us a taste of the new wine Christ Jesus. Touching the snuffers, he saith, that they being to make the lights burn clearer, do aptly set forth the taking away of the carnal ceremonies under the Gospel, the spiritual sense of them being taught. And all must be of pure gold, to show, that as Christ is pure, so the faithful strive after purity, and shall attain to it in the World to come, being without all spot of sin, as he hath always been. And the weight of all must be a talent, to show the perfection of the glory of Christ and his members, as this is the greatest and most perfect weight of all others; and therefore by a talent of lead on the contrary side the greatness of a sinners misery is set forth, Zach. 5. 7.

CHAP. XXVI.

MOreover, thou shalt make the Tabernacle with ten curtains of fine twined linen, of blue, purple and scarlet, with Cherubims, of cunning work shalt thou make them. The structure of the Tabernacle is so set forth, as that it is hard to conceive rightly of the form thereof, but if we compare the parts of the description thereof together, as they are here laid down, we shall easily find it out. It was an habitation of thirty cubits long, ten cubits high, and ten broad, as we may gather from the boards which were to stand erect on each side, 20 on a side, each board being a cubit and half broad, and six at the West-end, besides a board at each corner. It had only two sides, the one Southward, and the other Northward, and an end towards the West, but to-wards the East there was no frame of boards, but it stood open for the Sun to shine into it, only there were veils and a door, •• afterwards we shall see, v. 36, 37. These boards had each of them two tenons, under which were placed two sockets of silver framed sharp, as some think, to be put into the ground, or rather, as others, being broad next to the ground, that they might stand fast to support the Tabernacle. These boards were very thick, as we must needs conceive that they might be strong, Josephus thinketh, that they were four fingers thick; but others, saith Simlerus, a cubit thick; because there were at the West-end eight boards, which make twelve cubits, whereas the breadth of the Tabernacle was but ten, wherefore it is to be held, that two cubits of these were used at the two corners right against the thickness of the side, and then just ten cubits more will remain, which was the breadth within, but without it was twelve. But if the boards had been so thick, they could not have been counted boards, but posts, and the Tabernacle would have been for the weight most cumbersome to be carried. I do therefore rather subscribe to Josephus, that they were but four fingers thick, and the two angular boards were not so broad as the other by half a foot, so that this being deducted, and so much as went against the sides of the boards in each corner, the breadth of the Tabernacle within will not be much above ten cubits. This then was the standing frame of this building, which wheresoever they came, was pitched upon the ground upon the silver sockets, and to hold the boards together upward, there were five bars running through one side, and five through the other, and five at the West-end being fastened with rings, and these boards and bars being of Shittim-wood were all overlaid with gold, and the rings were of gold amongst these bars; one, viz. the middlemost went through the midst of the boards from end to end, which Ainsworth will not have understood, as if holes were made through the thickness of the boards for it to run in, but that it went through rings, as the rest, but this is plainly spoken for distinction, four of the bars went in rings, and the fifth in the midst, boring through the boards: thus also Simlerus, and the thickness of the board, if but of four fingers might well bear it.

This being the frame of the whole was all over covered with curtains first of silk, or fine twined linen, blue, purple and scarlet with Cherubims of cunning work, that is, the pictures of Cherubims wrought on both sides. For the Hebrews do thus distinguish the cunning workman from the Imbroiderer spoken of, v. 36. the first maketh his work so, that it appeareth on both sides alike; the second so, as that it is seen on one side only; so Maimonides, and when fine twined linen is spoken of, he saith, the Hebrew Doctors affirm, six double thread is meant. Of these there were ten, five joined together, and five together, and fifty loops, and fifty taches of gold were set on to join these two together, when they were laid upon the Tabernacle, and to part them again for the more convenient taking of them down when occasion served. Each curtain was 28 cubits long, and four cubits broad, so that being laid in their length over the breadth of the Tabernacle, they might reach down on both sides within one cubit of the ground, that is, • o covering the breadth, and 9 one side, and 9 another: for the breadth of the curtains being together 40 cubits, they might fitly cover the whole length being 30 cubits, and the end being ten.

After these there was another sort of curtains made of goats hair, or goats skins, saith Simlerus; for the Hebrew word signifieth either, but it is generally held to have been goats hair; these curtains were eleven, five joined together, and six together, and the length of each of them was thirty cubits, and the breadth four, and the two parts were coupled together with taches and loops of brass. So that this cover being laid over the breadth in the length thereof reached to the ground on both sides, viz. a cubit lower, then the silk curtains, which were first laid on: and for the breadth, there being had a curtain more at the East-end of the Tabernacle then would serve to cover it that was folded in, and the other half redundant on the West-end hanged down there upon the ground, as the Tabernacles train. Besides these two coverings of curtains, there was another of rams skins red, and of badgers skins a fourth, of a violet color, see Chap. 25. 5. of what longth and breadth these should be, it is not said, but it is to be held, that they were of the same dimensions with the cover before spoken of, that the Tabernacle might be all over well defended from the weather, and covered from the sight of the people. And thus was the state of the Tabernacle for the general frame, and the curtains and covers. Now right under the taches there was a partition within made by four pillars of Shittim-wood overlaid with gold, and upon each of them a golden hook, and the sockets which they stood upon were of silver, and upon these hooks was hanged a veil made like unto the first curtains of fine twined linen, &c and within this veil the Ark with the Testimony was placed, and this was called the Most Holy, and in that without, the Table on the North side with the Shew-berad, and the Candlestick with the Lamps, &c. on the South, and this was called the Holy Place. Lastly, to close up the East-end of the Tabernacle, five pillars of Shittim-wood overlaid with gold were set in brass sockets, and these had hooks of gold, and hereupon was hanged a veil like unto the other in all things, but only that this was embroidered work. whereas the other was cunning work, and this was the door of the Tabernacle. For the mystery, the Tabernacle, saith Terus, in the first part called the Holy Place, was the figure of the Church Militant: for as into this it was entered by a veil adorned with divers colors and Cherubims, so by faith we enter into the Church adorned with the divers gifts and graces of the Spirit; and the Cherubims, saith Ainsworth, set forth heavenly affections in the faithful, and the Angels ministry and attendance about them. Here are pillars setting forth the pillars of the Church, the Apostles, and a manifold covering, showing that the Church is most safely guarded by the Divine Protection against the gates of hell. All things shone with silk and gold within, but it was horrid without being all hairy, to show that the Church is all glorious within by the graces of the Holy Ghost, as Psal. 45. but subject to temptations outwardly. As in the Tabernacle was the table with the Shew-bread, the Incense and the Candlestick, so in the Church is divine doctrine, the illumination of the Holy Ghost, and prayer. In the second part, or the Most Holy, Heaven and the Church triumphant there was figured out; the veil by which this was entered, figured out the shutting of Heaven, before Christ's coming, but because at his death it was rent in twain from the top to the bottom, that by his death Heaven is now set open to us. Here is the Ark setting forth the humanity of Christ, the Mercy-seat setting forth his interceding for us, and the Cherubims setting forth the Society of Angels there: but no Candlestick, because in Heaven there shall be no need of natural, or artificial lights, for God shall be the light thereof, making it perpetual day forever. Rabanus addeth, that the fine twined linen being pure white, setteth forth the grace of chastity; the blue, the heavenly mind; the purple, patience in suffering to the shedding of the blood; and the scarlet, most fiery red love of God and of their neighbor shining in the members of the Church. The curtains coupled together being all of one length and breadth, show the union amongst the faithful, and the one Spirit from which all their divers graces flow, The length of a curtain being 28 cubits, that is four sevens, shown, that the servants of God by observing and believing the doctrine of the four holy Evangelists, and by long patience persevering therein come to a Sabbath in Heaven: for that by this number of 28 a Sabbath is figured out appeareth, because all the numbers under seven together with it are comprehended in 28, for herein are 1, 2, 3, 4, 5, 6, 7. the breadth of a curtain 4 cubits shown, that the latitude of charity should be set forth in 4 Evangelists, and contain 4 principal virtues. The division of these curtains into two parts, five in one, and five in another, one covering one part of the Tabernacle, and another the other part, set forth the Church under the Law, and the Church under the Gospel. And their coupling all together to make on tent, the unity of the Catholic Church in all times and ages. The loops of blue coupling altogether shown, that the hope of eternal happiness in Heaven coupleth the hear • of all the elect in one and the same holy devotion, because blue is the color of Heaven, and 50 are made, to figure out the Jubile to come in Heaven, and the grace of the Holy Ghost, because the Jubile of the Jews was every fiftieth year, and at the Feast of Pentecost the Spirit came down, and this was the 50 day. The curtains of goats hair being 11, figured out the 11 Apostles, and all faithful Ministers, who through their humble devotion set forth by hair-clothe, protect the Church of God from many storms of adversity, and they are thirty cubits long, to show that in the faith of the Holy Trinity they keep the Decalogue, because thirty is three times ten. Five of them joined together show the Doctors of the Church under the Law, who preached the five books of Moses, and six together the Doctors under the Gospel, who preach the doctrines and examples of six ages of the World. The cover of red rams skins figured out such Doctors of the Church, as protect the Church by patient suffering of death for the truth, whereby others are armed with patience also, and the blue badgers skins, such as have excelled in chastity, a most heavenly virtue: thus Rabanus, who also proceedeth in allegorizing upon the boards, their height, their breadth, number, sides, end, sockets and bars, &c. in all which, because I doubt not, but there were mysteries, for no particular in this holy building was so directed in vain; I will briefly run through the best of his speculations touching every of these. The boards, saith he, of which the Tabernacle was made, figured out the Apostles, and Preachers of the Gospel, their successors; their height ten cubits, their aspiring after the perfect keeping of the ten commandments, & the denary of reward, which they shall have in the end for their laboring in the Lord's vineyard, their breadth a cubit and half, the perfection of good works in them, and a part of the divine knowledge attained to in this world. The two tenons of each board, figured out the humility of the righteous, and their love, whereby they are joined to the faithful, as one, both in prosperity and in adversity, for which cause they are two in every board. The sockets of silver in which these tenons stood, figured out the consent of the holy Scriptures with those things which the Apostles taught, or that the Scriptures in the Old and New Testament, both were the ground hereof. The boards on the south-side figured out the ancient Church of the Jews, and those on the North, the Church of the Gentiles frozen and dead in times past through the cold North-winds, as it were, to all goodness, and the same number, height and breadth of both sides the same graces in either Church, faith, hope and charity. The boards at the West-end, to which both the sides reach, figured out the end of the World, because in the west the Sun setteth, and the day endeth: unto which some shall continue in the faith of both sorts. The six boards here, the termination of six ages; and the two angular boards, the twofold reward to come of rest and of glory forever to the people of both sorts. The five bars figured out the five books of Moses strengthening both Churches, because even we that live under the Gospel and much confirmed by those things set forth in the Law, being spiritually understood. And boards, and bars are covered all with gold, and rings to hold the bars; one of gold, to show the excellency of faithful ministers of the Gospel. The veil, which parted the Tabernacle so as that the outer part was 20 cubits, and the inner ten, as Josephus saith, which proportion was also held in Solomon's Temple, for the whole being 60 cubits long, the sanctum was forty, and the Sanctum Sanctorum 20: this veil, saith he, figured out Heaven, into which, as the high Priest went into the holy of holies once in a year, so Christ entered once into Heaven by his own blood to make an atonement for us, and the glorious works in this veil, represented the glory of the Heavens with the many ornaments thereof, the four pillars upon which the veil hung, the four virtues of Angelical spirits in Heaven, Wisdom, Justice, Temperance and Fortitude. Touching the Ark and Mercy-seat placed here, and the table and can ••• stick without, he differeth not in substance from Ferus, but only because the candlestick was placed on the south-side, signifying, as was said before, the ancient Church of God, he noteth, that this was done to show, that the Jews had the light first▪ and the Church of the Gentiles came first into the Communion of Christ intimated by the table on their side, viz. the North▪ Lastly, the veil shutting up all, being full of glorious works, set forth the divers virtues of the Primitive Church, and the five pillars, upon which it hung, the Apostles proving the verity of the Gospel of Christ out of the five books of Moses, for which cause their sockets were of brass, because their preaching was grounded upon Moses and the Prophets, whose writings were durable as brass. Hitherto the brief of Rabanus. Others by the Tabernacle understanding the Church will have the boards a figure of the faithful, and the pillars of the Apostles. 1 Tim. 3. the two sockets of each, Christ the foundation being of two natures, or the two Testaments, the bars of the discipline of the Church holding altogether. The veil covering the most holy place figured the obscurity of the old Law, and both the vails shown, that we must not come before God but with due reverence. But this veil, as Ainsworth showeth better, figured out the human nature of Christ, whereby he entered Heaven, as the Apostle speaketh, and the many curious works in it, the manifold graces in the man Christ, and his Heavenly affections. And it is to be noted, saith he, because this veil was more curiously wrought then the other, and the sockets of these pillars were silver, whereas the sockets of those were brass, that the nearer to God things are, they are the more costly, and the further of, the less. And by the help of these allegories made by divers, the studious Reader may conceive the better, how and wherein the Tabernacle with the appurtenances was a figure of better things to come. The Scholastical history maketh the most holy place a figure of Heaven, and the holy, a figure of the earth and the Sea, over which the curtains figure out the Starry Heaven, the cover of goats hair, the water above the Heavens, the rams skins red the Empyrean Heaven, and the Badgers skins, the Throne of God; the four colors, the four Elements, &c.

CHAP. XXVII.

ANd thou shalt make an Altar of Shittim-wood, five cubits long, and five cubits broad, the height three cubits, &c. When God appointed an Altar first to be made, he bade that it should be of earth, and that there should be no steps to it, but here an Altar of Shittim-wood must be made and overlaid with brass, and the height appointed is such, that there must needs be some steps to it: of this diversity see the reason, Exod. 20. 24. The Scholastical history saith, a thing to stand upon for him, that ministered at the Altar, was set, and the ministration being ended, it was taken away again. The Altar must be made four-square and hollow, and under it must be a grate of brass of net-work, at the four corners whereof must be four rings to bear the Altar with bars put thereinto. The Altar of Shittim-boards then here spoken of must be conceived not to have been plain upon the top, that the sacrifice might be laid upon that, but hollow, the boards being set up edge-ways, as the sides, and the grate being as the hearth, whereupon the fire and sacrifice was laid, and being burnt, the ashes fell through, and therefore it is said, the grate should be in the midst of the altar under it, that is, saith the Scholastical history, not only spread all under the altar, but compassing it without, and made rising up to the midst of it round about Cassiodorus saith, that it had four feet to stand upon, and so being born up from the ground, the ashes might fall through upon the ground underneath. Upon the four corners of the altars were four horns to bind the sacrifices to, and from each of these, saith Comestor, came a chain, which went into the rings of the grate, whereby it was supported; but because this is not mentioned, and there was another use of the rings, I pass it over as uncertain. And to the altar must be made vessels, pans to put the ashes into, and shovels to take up the ashes with; basins, which served to hold the blood of the sacrifices, and flesh-hooks to take up flesh out of the pot, for there were pots & cauldrons also to seeth the flesh of the sacrifice in, see 1 Sam 2. and with the flesh-hooks they took out the flesh, v. 13, 14. Lastly, fire-pans Englished sometime censers, as Levite. 10 1. whereby the fire was taken from the Altar of burnt-offerings, and carried to the altar of incense. By this Altar, saith Rabanus, the heart is figured out, whereupon we must offer our Sacrifices, and this must be incorruptible, as Shittim-wood, and as the altar was five cubits long and five broad, so we must with all our five senses serve God, and be lifted up by Faith, Hope and Charity, as it was three cubits high, the four horns figure the four principal virtues, or the four parts of the World, into which the Church is spread, and all covered with brass, our perseverance in virtue, as brass endureth always. If any shall doubt, how the wood being so near the fire could always endure? Jerome answereth, that the nature of some wood, as of amiton, is such, that the more it burneth, the purer it is made, and so was it with the wood of which the Altar was made. The divers vessels show the divers offices of the faithful in the Church of God. The pots for the ashes figure out such, as look to the passions and death of Christ, and of his holy servants, for death may well be set forth by ashes, so as that they are more stirred up in grace hereby: the shovels or the tongs, as he rendereth it, which served to stir up, and to quicken the fire, figured out the Preachers of the Word; the flesh-hooks, which served to take out the parts of the flesh boiled, that some might be for the altar, and some given to clean persons to eat, that some doctrine may profitably be taught, but some is so mystical, as that we cannot understand it, and therefore it must be left till we come in heaven, and the fire-shovels to carry fire from one altar to another, the Preachers endeavoring to make the people to grow from one grace and degree of knowledge to another. The grate upon which the sacrifice was laid being within, figured out the heart, wherein God must be worshipped, upon this the Priest layeth wood, when he teacheth the doctrine of the holy Scriptures, and the sacrifice is burnt, when the love of God is shed abroad in our hearts by the Holy Ghost, and the sacrifice is laid so, as that it may all and every part be consumed (for the grate was like a net, so that the fire might come freely through the holes to every part) when our hearts are in nothing shut, but laid open in everything for the fire of the Spirit to work upon us and to purge us; the four rings are the four Gospels fixed to the Church, as these to the grate; and the bars, Doctors, who hereupon bear up the faithful, and erect their minds with hope, and they are two, for the two sorts, of the Jews and of the Gentiles; and the altar is hollow, that there may be room enough to contain the sacrifice, so our hearts must be empty of worldly thoughts, that we may have room sufficient for the words of the Lord in us.

This altar, saith Ainsworth, figured out Christ, and so did the sacrifices; the altar was sanctified and anointed, and sanctified the gifts offered thereon Numb. 7. 1. &c. Exod. 29. 37. Matth. 23. 19. so Christ was anointed, and by him all our prayers offered up in his name are sanctified, and we are sanctified, Heb. 13. 10, 15. Joh. 17. 19. Esa. 19. 19. Gen. 8. 20. the four-square form shown firmness, as in the new Jerusalem, Revel. 21. 16. the four horns signified the power and glory of Christ's Priesthood, gathering the elect together from the four corners of the earth; the brazen altar, which is most durable, for to set forth durance: the word brass is used, Zach. 6. 1. Revel. 1. 15. Ezek. 40. 3. Job 40. 18. Christ enduring of passions without being overcome hereby: the instruments, pots, shovels, &c. signified the ministry of the Word, which is to purge the corruption of the flesh, and to quicken the fire of the Spirit. The grate also, he saith, signified the heart, because it was inward, for here the holy fire must always burn, and then the ashes of our corruptions will fall away. So that indeed both Christ first and chiefly, and then the heart are figured out in these things unto us, and the place, saith Ferus, where this altar stood, being the Court, out of the Tabernacle, shown, that though they had sacrifices then, and baptisms, set forth by the Laver placed between the tabernacle and the altar, Chap. 30. 18. yet they were not perfect, for they were out of the tabernacle, ours now are within; and he addeth, Christ is our Priest, altar and sacrifice, for nothing done in the service of God is acceptable to him, but only which is put upon this altar, that is, done in the faith of Christ. Our daily sacrifices are our bodies mortified, Rom. 12. 1. our alms and praises, Hebr. 13. 15, 16. and a broken heart, Psal. 50.

And thou shalt make the Court for the tabernacle on the South-side, and the hangings of fine twined linen 100 cubits long, &c. The Court wherein the tabernacle stood, must be 100 cubits long on the South and North-side, and 50 cubits broad both at the West-end, and at the East: each side must have 20 pillars with their sockets of brass, and the hooks and fillets to hang the hangings upon of silver, the West-end 10 pillars, and the East-end, three pillars on one side of the gate, and three on the other, and in the midst, where the entrance was four; the height of each pillar must be five cubits, and for both the sides and ends there must be hangings of fine twined linen of the same depth with the pillars, and more particularly on the East end 3 5 cubits of the breadth must be covered on the one side of the gate with these, and 15 on the other side, and so 20 must be for the gate. Some, because the hanging on the East-end is distinguished by cubits 15: 15, and 20, gather, that there were so many hangings, as cubits, wrought so like a net, that a man might see through into the Court, but it is not said 15 hangings on a side, but hangings of 15 cubits. The tabernacle was placed at the West-end of the Court, so as that it with the spaces about it took up half the Court, because from it to the West-end was 20 cubits, and it being 30 cubits long, one part of the Court 50 cubits square was thus supplied, in the other part they slew and flayed and offered sacrifices, and the people stood about in it: so Simlerus. But I read not of any distance, but only that the tabernacle must needs be placed Westward appeareth, because the altar was to stand towards the door thereof, and the coming in with sacrifices was at the East-end, the tabernable being before them. Of all these hangings, none are appointed to be of blue, scarlet and purple, but only those about the entrance, of the rest it is said only they should be made of finetwined linen, because they at the entrance were most in the eyes of men that came thither to worship, that seeing the glory hereof they might be moved with the more reverence.

This Court, saith Ferus, figured out the ancient Church of the Jews, who were but, as it were, in the Court distinguished from the Gentiles, but not in the tabernacle, in which we Christians are, and the spaciousnesse of this Court shown, that they be very many that are of the Church, although in comparison of the World they are but a few, and the exceeding broad gate, that God excludeth none from his Church that will enter. Simlerus by the Court understandeth the whole multitude of the faithful, by the first part of the tabernacle, the Ministers, and by the holiest place heaven. Rabanus by the Court understandeth such as are first admitted into the Church by the first part of the tabernacle, the perfect abiding in this world; and by the other, the glorified in heaven: for the 50 cubits breadth at the West-end, and also at the East, be understandeth hereby the Jubilee to come in heaven looked at in the first entrance into the Church, and in the end enjoyed, and by the glorious colors at the entrance, that the Church is most glorious, and must be so in the eyes of those that enter it by baptism; and whereas all things about the Court must be of brass, it showeth, that in faith and patience we must be constant anh endure, as brass. Other particulars of his, because they seem to be overmuch streined, I pass over, only whereas there were in the gateway of the Court four pillars, he saith, these figured out the four Evangelists, the contents whereof were of old read unto those that were to enter the Church by baptism.

And thou shalt command the children of Israel, that they bring pure oil-olive beaten for the light, to cause the lamp to burn always. In the tabernacle without the Vail Aaron and his sons shall order it from evening to morning, &c. That there should be a candlestick and lamps, hath been before shown, but of the matter to be supplied for the maintenance of these lights, and of the ordering of them nothing hath been hitherto spoken, wherefore now provision is made herein. Oil is said to be beaten, because pressed out. For the ordering of it: He that dressed the lamps, came with a vessel in his hand of gold like a pitcher, into which he put the old weeks of those lamps that were out, and the oil that remained; and having wiped the lamps, he put in new weeks and new oil, into each of them the measure of oil for one was half a log, that is, a quarter of a pinte, of this measure, see Levite. 14. 10. The old weeks and oil ate cast into the place of the ashes, and those lamps which are not out are only renewed. If the middlemost lamp were out, the Priest lighted that always at the fire of the altar; but others, at another lamp next unto them. Now in lighting the lamps the course was this, all were not lighted at one time, but five only; after the cleansing and lighting of which the Priest set down his golden pitcher said before to be brought by him in his hand to receive the cleansings into, and goeth out and offereth the blood of the daily sacrifice, and then coming in again he lighteth the other two, after which he offereth incense, and then taking up the foresaid pitcher boweth himself with reverence, and departeth: so Maimonides, and Talmud Babyl. Lyranus following Josephus, saith, that all the seven lamps burned all night, but three of them only by day. It shall be a statute forever throughout their generations. Aaron and his sons are hereby appointed as long as the Aaronicall Priesthood stood, to do this office from even to morning continually. For the mystery, by the lamps, the Word of God is to be understood, which is as a light unto our feet, &c. by the oil, the Holy Ghost, whereby these lamps are lightened and kept burning: for the Holy Ghost is often set forth by oil, as Psal. 45. Heb. 1. 9. 1 Joh. 2. 20. oil pure and beaten setteth forth the Spirit coming from Christ pressed and beaten with grievous passions, for he promised to send him, Joh. 16. He enlighteneth the holy Scriptures, when as a light is set up in our hearts to understand them, and by the work of the Holy Ghost they are made effectual in us. The dressing of them by the Priests, the Ministers reading and preaching of the Word unto the people, for the Holy Ghost worketh not but by the ministry of men, and they dress them from evening to morning, till the day dawn, and the day-star arise in our hearts, 2 Pet. 1. 19. Thus Simlerus; and this is the best allegory upon this place. Ainsworth by the oil understandeth the graces of Christ, and of his Saints, and by the fire the Spirit enlightening the Church, and by beaten oil, that grace is not attained to without great labor, & with much labor the word must be prepared and preached to the people, &c. Rabanus will have the oil burning in the lamps to set forth the light of our good works, whereby God is glorified, the oil people must bring, but the Priests must light it, to show, that the people must bring hearts ready to obey, and the Doctors must minister unto them the fire of the heavenly Word by preaching, whereby they may be enlightened to know, and inflamed to love God. This oil must be pure, so must the heart be; and beaten, so the heart must be proved and purged from all mixture of corruption. And the light must be set up all night until the morning, because in the morning of glorification we shall not need the means of light by the Word, as now we do. And this is said to be a statute forever, not so much in regard of the type, but hereby was meant, that hearers bringing oil, and teachers to enlighten them by preaching should never be wanting in the Church of God to the end of the World.

CHAP. XXVIII.

ANd thou shalt take unto thee Aaron and his sons, that they may minister to me in the Priests office. And thou shalt make holy garments for Aaron, &c.

After the Ordinances of the Court and Tabernacle, follow those touching the Priests, and first of their garments. Instead of holy garments, the Septuagint have, holy stoale: it is said, that these garments should be for beauty and glory; the Septuagint, for honor and glory; hereby the highest degree of dignity being set forth, honor in the heart being given, and external glory and splendor. These garments, say the Rabbins, were like the garments of great men, and when they grew foul, they were put on no more, but new instead thereof, they being laid aside to make week for the lamps. And the High Priests garments waxing old were laid up in store, and the white garment, wherein he served upon the fasting day, mentioned, Levite. 16. 4. he never put on the second time, but it lay always where he put it off, as is appointed, Levite. 16. 23. neither might it be put to any other use: so Maimonides. These garments must be made to sanctify Aaron to the executing of the Priests office, for if he ministered before God without them, it was death, v. 43. hereby he was separated from the people to serve God in the Priests office, as by a distinguishing outward sign. These garments were so holy, that not only they that ware them were sanctified, but also they, amongst whom they came, Ezech. 44. 19. The garments were. 1 A breast-plate. 2 An Ephod. 3 A robe. 4 A broidered coat. 5 A miter. 6 A girdle: and unto these are added, a plate of pure gold to be fastened to the miter, v. 36. and breeches of linen, v. 42. All these the High Priest did wear. 1 Putting on the linen breeches next his flesh. 2 A coat of fine linen put over the breeches; this Ainsworth calleth a coat of circled work, saying, that it differed from embroidered work, in that this was all of one color, white, but that of divers colors, and others render it also, tunica ocellata, and the word here used properly signifieth circled or eyed, and so it is used, v. 11. for ouches, that is, hollow round things like eyes. So Maimonides saith, that the coats both of the High Priest and of the inferior Priests were of circled work, having many hollow places in the weaving like cups, and therefore our translation having it, a broidered coat, and afterwards, v. 39. thou shalt imbroider the coat, would be corrected for it, a circled coat, and, thou shalt work with circles, being put. 3 He put on his girdle embroidered, wherewith he girt his coat. 4 A robe all of blue with 72 bells of gold, and as many pomegranates of blue, purple and scarlet, v. 31, 33. this was put over the coat and girdle. 5 An Ephod of gold, blue, purple, &c upon the two shoulders whereof were two Berill stones, having in them engraved the names of the • 2 Tribes, and to girt on this there was a girdle of the same, v 6. 6 A breast-plate a span square of like costly work was fastened upon the Ephod with golden chains and rings, v. 15, 16, &c. and herein were twelve precious stones placed, &c. the Urim and Thummim. 7 A miter of fine linen, v. 39. this was 16 cubits long wrapped about his head. 8 A long plate of pure gold two fingers broad, reaching from one ear to the other, whereupon was engraven, Holiness to the Lord, and this was tied with a lace of blue to the miter. For this order of putting them on, see Levite. 8. 7, 8, &c. Some of these also did the priests wear, as 1 The linen breeches, 2 The fine linen coat circled. 3 The embroidered girdle; and 4 The bonnet of fine linen answerable to the High Priests miter, verse. 40, 41. of the length of 16. cubits, as the miter, the only difference was, that the miter was worn flatter upon the head, and the bonnet rounder and higher, a like thing to which they wear in the east-countries at this day, so Maimonides. The word Mitshepheth translated a miter, signifieth a thing wrapped about. The High Priests of the heathen did wear the like amongst the Romans, being hence called Flamines, quasi pile amines, and without these it was unlawful for them to go out of doors, so likewise amongst the Arabians their priests were clad with linen garments und miters. The miter was an ornament of dignity for Priests, and Princes, Ezech. 21. 26. when the high priest, and the other priests were clad with all these, they had their feet and hands bare, which they always washed when they went to minister before the Lord.

Once a year, when the High Priest went into the most holy place to make expiation for the people, he put on none but these fine linen garments, breeches, a coat, a linen girdle and a miter, Levite. 16. 4. More particularly to speak still of these garments, the Ephod is so called from compassing fitly the body, and being tied thereto, by the Septuagint 〈 in non-Latin alphabet 〉 a shoulder piece, it was, as the Rabbins say, of the breadth of a man's back from shoulder to shoulder, and long behind down to the foot: so Maimonides, but Josephus saith, it was a cubit long. It was made of gold, blue purple, scarlet and white fine linen, one thread of gold being taken and wrought with six of blue, and with six purple ones, &c. so Maimonides. The girdle of this Ephod was nothing else, saith Maimonides, but two hands, as it were, going out from it on either side, with which it was girded about the heart under the breastplate. The two stones appointed to be set into the shoulder-pieces of the Ephod are commonly rendered Onyx stones, by Josephus, Smaragd, by Maimonides, Berill. But the word 〈 in non-Latin alphabet 〉 signifieth the Onyx: these stones were imbossed in gold four-square, that is, set into hollow places made of gold, called ouches verse. 11. and the names of the children of Israel, were engraven upon them according to their birth, Reuben on the one, and Simeon on the other on the left side, then Levi on the right, and Judah on the left, and so the rest in order; to Joseph and Benjamin. And these names must be upon the Priests shoulders for a memorial: this memorial, saith Simlerus, some refer to Aaron, as if it were meant, that he might remember he stood instead of all the people, and therefore according to his office might remember to pray for them, but others refer it to God, before whom they were thus remembered in supplication, his blessing upon them being entreated, and that he would remember his old promises made unto them, and this I rather prefer. Besides this, there was another common Ephod of linen, which Samuel also is said to have worn, and David when he danced before the Ark, it was in form like unto this, but it was properly called Ephotar, saith the Scholastical history, and was linteum, sed mirâ art vermiculatum.

The word translated breast-plate is 〈 in non-Latin alphabet 〉 , of uncertain signification, but because it was put upon the breast we render it a breastplate, the Septuagint because the oracles were given by Urim and Thummim in this, render it 〈 in non-Latin alphabet 〉 , the vulgar Latin, rationale. Cashah, of which this word may come, signifieth silence, and Cazah, seeing, so that it might have the name Coshan, because it was a silent Oracle, to be seen rather, then to be heard. And it was called the breast-plate of Judgment according to some, because therein appeared in any difficult case, what was to be done, and in doubtful cases, as of War, whether they should go out or no and how, so Josephus, according to others because hereby judgments were kept from lighting upon them for their sins; according to others, because the Priest should have a care of answering the people rightly, when they came to inquire of God touching any matter. I prefer the first, because hereby the High Priest judged of the will of God touching anything, about which he went to inquire for the people, Num. 27. 21. and Saul inquired by Urim, 1 Sam. 28.

The form of the breast-plate must be four-square doubled, that is, saith Maimonides, being two spans long, and a span broad, that when it was doubled, the length and breadth might be alike. Josephus by a span will have Dodrans, that is, a measure twice so big, as the hand-breadth understood, viz. one twelve fingers broad, and the word 〈 in non-Latin alphabet 〉 is expounded a palm extended with the four fingers to the length of half a cubit; And so great it must needs be, that it mighr contain so many precious stones, and the Scholastical history saith it was doubled for strength to hold the weight of these stones. Upon this breast-plate twelve precious stones were set in four rouse: and upon them the names of the twelve tribes were engraved, and they were set in gold. Touching these stones in particular, most of them are mentioned, as the garnishing of the foundation of the walls of the new Jerusalem, Revel. 21. 19. as the Sardius, the Topaz, the Smaragd or Emrauld, the Sapphire, Jasper, Amethist, Chrisolyte and the Berill, and therefore the Reader may look in my Exposition there for the properties of these, for the Onyx I have spoken enough, Gen. 2. 12. so that there remaineth no more to be spoken of, but the Carbuncle, Lygure, and Achate; but for Carbuncle, Ainsworth hath a Smaragd: and for a Smaragd or Emrauld in the second row he hath a Calcedony, & the word 〈 in non-Latin alphabet 〉 according to some signifieth a Carbuncle, according to others, a Chrysolite or a Smaragd. The word 〈 in non-Latin alphabet 〉 as it is rendered an Emrauld, or by the Chaldee a Smaragd, Ismeragdis, so in Targum Hierosolym. it is rendered Cadcedana, to which Calcedony is near, and therefore this being the name of a precious stone, Revel. 21. he chooseth rather to express it hereby. For a Ligure in the third row he hath an Hyacinth, and so he saith some copies have it, and this name is also used, Revel. 21. And for an Achate in the same row he hath a Chrysophrase, signifying a golden green, according to the name used, Rev. 21. because the best Achate or Agate is green with a golden list, so that these precious stones being taken for such are also shown, Revel. 21. what they be. Only for their proper belonging to the several tribes, I will add thus much more, that the Sardius stone being ruddy was fitly set upon Reuben, because that tribe was warlike, the Smaragd upon Levi, because the tribe of Levi was a light unto the rest in divine things, as this stone glistered and shone like the Sun, having the name from 〈 in non-Latin alphabet 〉 lightening. The Calcedony, which as Pliny saith, was one sort of a Carbuncle, shined like a Star somewhat of a purple color, upon which Judah was aptly set, because of the Star, that came of that tribe, Christ Jesus. The Hyacinth in Hebrew called 〈 in non-Latin alphabet 〉 was the stone for Dan, because Dan had a City afterwards called Leshem portended hereby, but the name was then turned into Dan a Chrysolite in Hebrew Tharshish signifying the Ocean Sea, Psal. 48. 8. did bear the name of Asher, who dwelt near the Sea. Hitherto Ainsworth. And that it may the better be understood, how Asher came to be placed in the Chrysolyte, and Dan in the Calcedony, and likewise the rest upon each ones proper stone, it is to be known, that upon the first row were Reuben, Simeon, Levi, upon the second Judah, Issachar, Zebulon, upon the third Dan, Naphtali, Gad, upon the fourth Asher, Joseph and Benjamin, so Maimonides. The breast-plate thus made and adorned must be fastened upon Aaron's breast by chains and rings and blue ribbins to the Ephod at his back, and so it is said he should bear the names of the children of Israel upon his heart immovably.

Thou shalt also put upon the breast-plate the Urim and the Thummim, and they shall be upon Aaron's heart, &c. When the making of the Priests garments is again spoken of, Chap. • 9. and all the parts thereof by curious workmen, who made them, this Urim and Thummim are not once mentioned, but Levite. 8. 8. Moses is said to have put them upon the breast-plate. They were not therefore things made by any workman, as other parts of the breast-plate, but it was a mystery delivered by God to Moses, and God's own work taken by Moses, and put on to the breast-plate, when Aaron had it on, as Rabbi Menahem well observeth hence. Of what form this mystery was, and where placed on the breast-plate, and whether they were any words written there, is not revealed, and therefore Expositors are so much distracted in their conjectures hereabout. Some think that the name 〈 in non-Latin alphabet 〉 was meant with the interpretation thereof, because by the knowledge of God the mind is enlightened, as it were with Urim, signifying illuminations, and by the same knowledge man is brought to perfect happiness, as it were by Thummim, signifying perfections. Others, that divers names of God are meant, because the words are plural, the force whereof was to illustrate the precious stones so, as that hereby was known what the answer of the Lord was to such as came to inquire. Thus Simlerus, naming other conjectures also. Others think, that as upon a plate of gold put upon the Miter there was written, Holiness to the Lord; so there was a plate of gold, upon which these two words Urim and Thummim were written, which was put into the breast-plate being made double for this purpose, that somewhat might be put into it. Others, that they were none other, but the precious stones before spoken of, so Ainsworth saith. The Scholastical History saith, There is tradition, that in the midst of the breast-plate there was a foursquare stone of the bigness of two fingers, whereby according to the change of the color they conceived whether God were angry or propitious. Josephus saith, that the Sardonix towards the right shoulder shone so bright, when the Sacrifice pleased God, as that it might be seen afar off, and when the people were to go out to war, all the stones shone so bright, that all the people might know, that God would be present unto them, if their going out were with his approbation; but this virtue, he saith, ceased two hundred years before his time for the sins of the people. But we read no more of it after the captivity of Babylon, only it is mentioned as wanting, when the second Temple was built, Ezra. 2. 6. Nehem. 7. 65. and in the Talmud Babyl. it is said, there were five things wanting in the second Temple, which were in the first, the Ark with the Mercy-seat, the fire from Heaven the Divine Presence, that is, the Oracle, the Holy Ghost, that is, in the High Priest to inspire him, or in the Prophets, because after Zachariah, there were no more Prophets sent by the Spirit, neither did the High Priest give answers, and lastly, the Vrim and Thummim. Hitherto out of the Talmud. Yet Rab. Moses Bar Maimon saith, they made in the second Temple the Urim and Thummim, but they did not hereby inquire anymore, because the Holy Ghost was not there. For my part, when I weigh all these Expositions seriously, I think that opinion most probable, whereby it is held, that these two words were given to Moses ready written, but in what they were written is uncertain: I doubt not but it was some precious matter, whereupon, prepared by the Lord, as he some time prepared the Tables of the ten Commandments, and this most probably was put in the doubling of the breast-plate above, so that the Vrim and the Thummim might appear above. Or else there was something given by the Lord to Moses, wherein there was a representation made of these two, light and perfection, and hereby it might be judged in any difficult matter inquired about, what the will of the Lord was. If the names of God had been graven upon it, it would have been plainly spoken of, as in the golden plate upon the Miter was written, Holiness to the Lord, and all the precious stones upon the breast-plate cannot be meant, because they were put in by the workmen, but Moses put on this, Levite. 8. 8. It was therefore doubtless a thing shown by the Lord unto Moses, of God's own preparing, and given to him to put upon the breast-plate, to be a means to judge of the will of God, according to the name a breast-plate of judgment, but how it might be judged hereby is uncertain. Maimonides saith, When any man came to inquire, the Priest stood with his face before the Ark, and the party enquiring behind him, who asked, Shall I go, or shall I not? &c. and that with a low voice, after the manner of one praying; then the Spirit came upon the Priest, and he saw in so many letters upon the breast-plate, either Go up, or Go not up, and accordingly made answer to the enquirer. But this was not done for any common person, but either for the King, or for some man on whom depended the affairs of the Common-wealth, neither was anymore then one thing asked at once, and if any asked more, he had answer but to one only. What Josephus relateth hath been already set down, and many follow him, and some think that by the virtue of these two names, and by the enumeration of certain letters the Priest was enabled to give answer. I think that of Maimonides most probable, and it agreeth best with the name, as hath been already shown.

After the cessation of answers by the Urim, the Hebrews say, that they had answers by an echo, which they call Bath Col, the Daughter of a voice, but when the Oracle of Urim ceased, the spirit departed from Israel, and went up into Heaven, and this echo was inferior to the answer thereby, as that was to prophecy. And it is said, that Aaron in bearing the breast-plate should bear the memorial of the children of Israel, verse. 29. of which memorial, the Scholastical history saith, that it was of three things. 1. That the people seeing the names of their ancestors might be put in mind not to degenerate from their virtues. 2. The High Priest also should remember to imitate the Patriarchs in their virtues. 3. He should, remembering of whom the children of Israel came, be mindful of them in his prayers and sacrifices. Of these rites there was some imitation amongst the heathen. Amongst the Egyptians the High Priest had an ornament of a Sapphire stone about his neck called 〈 in non-Latin alphabet 〉 , truth, as this was called Urim and Thummim.

And thou shalt make the robe of the Ephod all of blue, and an hole in the top of it, &c. This robe was to be put on under the Ephod, as hath been already shown. For the fashion of it, it was woven round at the top with an hole for the head to come out, and thence it was divided into parts as into great skirts coming down to the foot, not being joined anywhere together but only at the top, after the manner of all other robes, and the threads thereof were twelve times double; so Maimonides. But Josephus saith, it was woven in one, and not in two pieces, without seams on the shoulders or sides. But the other seemeth truer, because it was not a coat, but a robe.

And thou shalt make a plate of pure gold, and engrave upon it, Holiness to the Lord. These words, saith Maimonides, were so engraven, that they stood out above the plate, and were not inward: the word translated plate properly signifieth a flower, because it appeared fair and glorious. Yet Comestor in his Scholastical history saith, that the miter had flowers on the hinder-part of the head, like Plantain, and on the fore-part one flower of gold like to the herb, which the Greeks call nisquianum, of the greatness of one finger, and all about certain golden Pomegranates framed with their thorny ends. Then saith he, upon the forehead hung the golden plate like an half moon with the ends upward, and hereupon was graven aioth adonai: by the name 〈 in non-Latin alphabet 〉 , which four letters do signify principium vitae passionis iste, showing of whom the High Priest was a type, viz. of Christ, that man of passions, by whom we recover life again being formerly lost by sin. Thus Comestor; but where he had it, when as we read of nothing in the miter, but of fine linen, I cannot conjecture. And whereas, as was noted before out of Maimonides, that the high Priests miter was somewhat flat, he saith it was rising to the top like a most sharp Pyramis, and he saith, there was another sewed upon it all of blue, compassed with three ranks of golden circles, but I leave this to the author. By wearing the golden plate, it is said, that Aaron should bear the iniquity of the holy things offered by the people, and they should be accepted, that is, this should be a sign unto them of their acceptation by the holiness of the Lord imputed unto them.

And thou shalt make the girdle of needlework. This, saith Josephus, was four fingers broad, made like a snakes skin hollow, and was a dorned with flowers red, purple and blue, and the woof was only fine linen, and this being tied about the breast once or twice hung down to the ankles, but when the Priest ministered, that the ends might not trouble him, he cast it upon his left shoulder. But the Rabbins say, it was about three fingers broad, and 32 cubits loug, so that it might come often about, and was put next to the coat under the robe.

After this the common Priests garments are appointed, of which enough hath been said before; and it is added, Thou shalt anoint them, consecrate, and sanctify them: for consecrate in Hebrew is, fill their hands, that is, put flesh and bread in their hands for consecration, as Chap. 29. 23, 24. the Septuagint rendereth it, fill their hands, the Chaldee, Thou shalt offer their offerings. Touching the anointing oil, see Chap. 29. 7. and 30. 23, 30.

Lastly, the holy linen breeches to cover the privities are appointed, and these it is said, Aaron and his sons must have on, when they minister, lest they die; so likewise it is said of the robe, v. 35. and it is to be understood of all the implements about the Priests or High Priest: if the one ministered with fewer then the eight before-named, or the other with fewer then four, it was death, even as if a stranger should presume to come and minister, because a Priest without any of his garments was as no Priest, but as a stranger, so Maimonides, adding that if any put on more, as the Priest anything peculiar to the High Priest, it was also pain of death,

For the mystery, it is not to be doubted, but that in every of these particulars God had respect to another end. The Priesthood was instituted to make an atonement betwixt God and man, but those Priests being sinners themselves could not do it; wherefore by this Priesthood was figured out the Priesthood of Christ, who is the propitiation for our sins, 1 The linen breeches figured out his pure generation, his being conceived and born in the womb of the holy Virgin without sin. 2 The fine linen white coat, his new life and most pure conversation amongst men. 3 The blue robe above this behung with bells and pomegranates, being most glorious, his glory, after that he had been baptized by John, for then he began to ring as it were with his bells by open preaching of the Gospel, and these bells were heard not only in the Tabernacle, but also in the Court, that is, to all the ends of the earth, but they were placed beneath, to show, that this should chiefly be done in the last age of the world, and the pomegranates shown his excellent fruits. 4 The Ephod upon the shoulders bearing the names of the children of Israel, figured out his bearing of the sins of his people and suffering therefore; the two Onyx stones figured two people's, Jews and Gentiles, for whom he suffered; and he beareth them not only by suffering for their sins, but by protecting and defending them according to that, I have carried you as upon Eagles wiugs. 5 The breast-plate, wherein the same name were engraved again, shown, that Christ doth not only bear up his people, as it were, with his shoulders by his power, but upon his heart by love, and that not all in general only, but everyone in particular, as the twelve names were severally engraven, never to be blotted out, and therefore they were not written but engraven. 6 The girdle figured out Christ's constancy and verity in all his promises, because a girdle bindeth up the clothes close to a man, and maketh him the more agil about his business, and to show that verity is set forth hereby, it is called, the girdle of verity. 7 The miter figured out his Kingly dignity. 8 The crown of gold, or plate with these words in it, Holiness to the Lord, the Deity of Christ. These garments figured out also some things in the Ministers of Christ, and the garments of the inferior Priests, who may well be counted types of all Christian people, for they are Kings & Priests unto God, their garments, I say, figure out the virtues that should be in them. And in that all Christians are Priests, they should be put in mind hereby to do priestly offices, pray, teach and offer, and so they may be confirmed that the Lord is their inheritance, as it is said of the Tribe of Levi. Why this Tribe was chosen, I know no reason but to gratify Moses and Aaron, who were of this Tribe: so Ferus, who also maketh this institution a ground of ordaining Ministers with some Ceremonies at this day, although those Ceremonies, as abolished long ago, pertein nothing to us. Yet because a solemn ordaining procureth more authority, putteth the ordained in mind of his duty, and caused a more reverent opinion in the people, they used prayer and the imposition of hands in the primitive Church in their ordinations. Rabanus beginning higher, saith, God's bidding of Moses to take his brother Aaron and his sons to him, figured out Christ's agreement with Moses: of the Gospel with the law, and that they who are preferred to the dignity of Priests should more then others be taken to Moses, as his brother, that is, be most studious of God's laws, that they may be able to teach them rightly to the people, and so as Aaron, be joined by a double tie to Moses. The glorious garments of the Priests figured out the virtues that should be in the Ministers of God's Word, and the eight belonging to the High Priest, whereas the common Priest had but four, that he who is of greater dignity in the Church, should shine more in the gifts and graces of the Spirit▪ then Ministers of an inferior sort: the gold and glorious colors shown, that nothing should be vile or base in the mouth or work of the Minister. The names of the 12 children of Israel in the Ephod born by the High Priest shown, that he must remember the Holy Fathers of the Church in their godly example to follow them always, which when he doth, he shineth, as with most precious stones, and is most excellent; and these stones are set in gold, to show, that nothing vile or forbid in them must be looked at to imitate it; and the Ephod must be tied with chains of gold, to show, that his virtues must be so held together by the band of charity, that he fall not from this estate through any mutability happening outwardly unto him. Unto the Ephod is added the pectoral, to show, that when he hath appeared outwardly excellent amongst men, he must also inwardly in heart be such in the sight of the Judge of the whole world. It is called the breast-plate of Judgment, to show, that what the Minister doth outwardly, or judgeth as touching his neighbors, should all be proved by the rule of inward reason to his Maker; and it is double, to show, that the invisible inward Judge may approve of our actions as well as men that are outward; the hand-breadth of the breast-plate shown a perpetual and intentive care of this, because a man in measuring by the palm, extendeth his hand to the uttermost; the precious stones upon the breast-plate, and so said to be upon the heart of the High Priest, showeth, how the Bishop should always have a care of the souls committed to his charge. For the plate of gold upon the miter, he saith, it figured out the confidence of our profession, and the bearing of the cross in the forehead; having four corners, as herein were these four letters, 〈 in non-Latin alphabet 〉 . The coat of blue, which is the color of the heavens, shown, that the life of a Priest and his meditations should be altogether heavenly. The bells and the pomegranates he hath upon his coat, that is, always of a fragrant smelling and fair life through the many graces that are in him, and soundeth none other but the sweet sound of such doctrine as tendeth hereunto, because a pomegranate is fragrant and fair, and containeth in it many grains, and a golden bell maketh a sweet sound, The miter upon the head shown, that all the senses should be consecrated unto God, the eyes not to look upon vanity, &c. and a coat of linen the Priest hath when he liveth chastely, and a girdle girding it about, but he is not bearing himself upon his chastity made more remiss to good works, neither doth defluere by boasting himself hereof. And the linen breeches he saith, shown his abstinence from marriage, speaking herein according to the custom of his Church of Rome, admitting none to the Priesthood but such, but this is a part of their tyranny, and these breeches are unreasonably drawn to a figure hereof, when as Aaron himself and his sons were married men. To that of Ferus, applying all things to Christ, I willingly subscribe, and whereas he saith nothing of the Vrim and Thummim in the breast-plate; this I hold with Ainsworth was a type of the Spirit in Christ without measure, because, as hath been already shown, the Spirit was hereby set forth, inspiring the High Priest to give answers to those that inqnired of him. And in Christ was all divine light and perfection, from whose fullness we all receive, and the light of the knowledge of the glory of God in the face of Jesus Christ cometh thus unto us. For the plate or crown of gold upon his head, whereby it is said, that the High Priest should bear the iniquities of the people in their holy things, this shown, that by Christ's holiness we are delivered from all our sins and imperfections in the service of God, and so our worship is acceptable before him. Now as the High Priest had his peculiar garments, so the other Priests had theirs, which were the same, but not so many, and hereby were figured out divers graces in Christ's Ministers, and also in all the faithful; forsomuch, as now we are by Christ all become Kings and Priests unto God. The identity of these garments shown, that Christ's righteousness is our garment put on by by faith, whereby we appear glorious. And the breeches in particular may not unfitly admonish us of chastity; the linen coat of purity and unblamablenesse of life; the girdle so various and beautiful in the colors, of having our minds girt up from worldly things to heavenly, which make men shine, as it were, with divers excellent colors, when as from hence they utter divers excellent instructions; and the bonnet upon the head, the consecration of all our senses and faculties unto God. The anointing, shown the anointing with the Spirit; the coat with the bells and pomegranates, the sound of teaching, and the fruit of good works; and Vrim and Thummim, the light and integrity in the heart.

CHAP. XXIX.

AFter the garments of Aaron and his sons appointed, now followeth their consecration, and the putting on of their garments. Moses must put them upon them, and presenting them at the door of the Tabernacle, have a bullock and two rams ready to be offered up in sacrifice for them, &c.

Take one young bullock and tworammes. The word translated, bullock is 〈 in non-Latin alphabet 〉 , not so great as an ox, nor so little as a calf. And unleavened bread, and cakes unleavened, tempered with oil and wafers unleavened, all made of wheat-flour. And these must all be put in one basket, and be brought with Aaron and his sons to the door of the Tabernacle, because they figured out one Christ, by whom we are sanctified; the bullock and rams brought to be killed there, figured out his death; the unleavened bread and cakes, the freedom of him, the bread of life from all leaven or corruption of our old nature; and the oil, the graces of the Spirit in him.

The he must wash Aaron and his sons with water, and put the holy garments upon him, and anoint him, and the holy garment for his sons upon them; washing generally was instituted in the Old Testament in acknowledgement of our natural corruption and the filthiness of our sins, which had need to be cleansed away, that we may be fit to come before the Lord, and therefore when the people were sanctified to receive the Law, it was by washing. Chap. 19. and divers other washings were instituted, and this cleansing from sin is not but by the blood of Christ applied by a lively Faith. Now the washing here spoken of was not only to cleanse in common, as others were hereby counted to be cleansed, but to sanctify & separate them from the rest of the people to be Priests unto God, and to show, that they, who were to intercede for the sins of others, should be themselves most clean and pure from all sin, and this washing was at a Laver anointed and sanctified to hold the water, Exod. 40. 7, 12. Levite. 8. 6. Exod. 30. 17, 18. And this washing to prepare for sacrificing was also imitated by the heathen, as by Ulysses, Penelope, and Telemachus in Homer, and hereby they thought all sin to be expiated, as afterwards the superstitious Jews thought also, counting virtue to sanctify to be in the outward act done. Of this Ovid speaketh, saying, Our Ancients have thought, that they could take away all wickedness and all the cause of evil by washing. And having spoken, how even murderers were thus expiated amongst the Greeks, he addeth: Ah too easy of belief, who think, that the sad crimes of murderers can be taken away by the river-water. After washing the garments appointed must be put on, whereby what is signified, hath been already shown: but in that washing goeth before, and then they are put on, hereby is intimated, that the Christian washed by baptism is endued with grace, that is, most precious in the sight of God. And touching the fore-said garments, first the High Priest is to be clad, and then the inferior Priests, and the garments of the High Priest mentioned here are but seven, and those of inferior Priests but three; for the Breeches are not spoken of, because, as is most probable, not Moses, but they put them on themselves. By the seven here mentioned some understand seven moral virtues, by the linen coat, purity of life, by the girdle, discretion; by the long robe with Pomegranates and bells, edification by good works, by the Ephod, bearing with the infirmities of others, by the breast-plate, knowledge and sincerity, by the miter, an intention directed towards God, and by the plate of gold, wherein was graven Holiness to the Lord, the contemplation of God and of his works. For although Christ be first and chiefly pointed at in this attire, yet because the Apostle plainly alludeth to these in his breast-plate of righteousness, girdle of verity, and helmet of hope, &c. the graces of his faithful members, wherewith they must be clad, might well be signified also. The omission of the breeches here, saith Beda, signified, that the genitall members of the priest should not always be restrained, but Rupertus, that virginity was not by the precept of the Law, but by the counsel of the Gospel, Radulphus, that they were umbraculum vitiorum, shadows of vices not of virtues, as the other garments were, and therefore they are here omitted. Some, say that they are not named, because not for ornament, as the rest, but to cover their shame, and this last is most simple for the letter, and the first for the mystery, to say nothing of the reasons brought by others, because of little force. For the colors in some of these garments, Jerome by the white in the linen understandeth the earth out of which it groweth, by the purple, the Sea, out of which it cometh, by the blue, the Heavens, unto which it is like, and by scarlet, the fire, which is red, and so hereby was intimated that all things were under God's government, before whom the priest ministered in these colors, and for the like reason he understandeth by the twelve precious stones the twelve signs of the Zodiake. But Comestor is herein most punctual, saying, the High Priest in his attire figured out all the world; his breeches and linen coat girt about with a girdle, the earth with the waters compassing it about; the blue robe, the Air; the bells, the Thunder; and the Pomegranates, lightnings; the Ephod, Heaven full of Stars, the two precions stones, the Sun and Moon, the twelve, the twelve signs, the miter, the Empyrean; Heaven and the Crown of gold above all, God.

And thou shalt take the anointing oil, and pour it upon his head, &c. This is thought by some to be misplaced, because when his miter was on he could not pour it upon his head, but they are deceived, because being poured upon his miter standing on his head, it was poured on his head, and his forehead might be anointed, as it followeth, pour it upon his head, and anoint him, and the ointment poured upon Aaron's head is said to have run down upon his beard and all his attire. And this anointing was peculiar to Aaron, his sons were not anointed, but only, verse. 21. they were sprinkled, as he, with the anointing oil and blood together. Some boldly take upon them to determine in what form he was anointed, Lyranus following Rab. Solomon saith, that the letter Caph was made upon his forehead, Tostatus, the letter Theta, and Lorinus the letter κ; but these are vain imaginations, seeing no mention is made of any form. The anointing of Aaron singularly figured out the anointing of Christ with the oil of gladness above his fellows, as Rupertus hath it; and Hesychius saith, as Christ was anointed, so are we, although not in the same manner, as Aaron's sons had oil put upon them, but not as Aaron, he had it poured on, they sprinkled, wherefore as he is called Christ, so are we Christians from anointing, he had the fullness of the Spirit, as an whole horn of oil, and we all receive of his his fullness. And hence came the name Messiah, whereby Kings and Priests were called for their anointing, Levite. 4. 3. 1 Sam. 12. 3, 5. Some will have the singular anointing of the High Priest to be a figure of the power of the Archbishop to consecrate others, and some, that he should excel all others in the fragrancy of his good works. But I rest in the former for the anointing of Aaron's sons spoken of, Ch. 30. verse. 30. and Ch. 40. verse. 15. it was oil and blood, verse. 21. Touching the garments of the inferior priests, although their girdle may seem to be the same with the High Priests, yet some think that it differed, because it was of linen, but the High Priests was embroidered with gold, blue silk, purple, &c. as the Ephod was. He had indeed a linen girdle also, Levite. 16. 4. but besides this, he had a girdle of the Ephod embroidered, which, the inferior priests had not, Exod. 28. 8. called also by another name 〈 in non-Latin alphabet 〉 , whereas the common girdle is called 〈 in non-Latin alphabet 〉 . They also say, that the bonnet of the priest differed from the miter of, the High Priest both in matter and form, because that was of linen and round, this of blue silk and higher, but this is contrary to Maimonides before who knew these things better then Tostatus.

If it be demanded how Moses could consecrate a priest, seeing he was no [Quest.] priest? Some answer that he was a priest, because, Psal. 99. 6: it is said, Moses and Aaron amongst his priests, but the word Cohanim signifieth princes as well as priests, and therefore that cannot be hence inferred. Lyranus saith, that he is called a priest, because till the consecration of Aaron, he executed the priests office, but that is not probable, because Aaron was the first-born. Vatablus saith, that Moses and Aaron are said to be amongst the priests, because most excellent amongst those that called upon the Lord, and to this do I assent▪ For that Moses was not a priest, is plain, because he was never appointed to this office and when Moses and Aaron are spoken of together, it is said, Moses and Aaron the priest, not priests. Touching his authority to consecrate, it was by the special command of God at an extraordinary time, when there were no priests to consecrate others. But afterwards the High Priest that succeeded, was not consecrated by anointing, but only by putting on the anointed garments of the High Priest, Num. 20. 26. as Augustine thinketh. But it is plain that he was anointed, because Num. 35. 25. he is spoken of as anointed, and Eoxd. 29. 29, the garments of Aaron shall be his sons to be anointed therein, wherefore it is to be held, that in the history of Eliezer his consecration, it is understood, although not mentioned for brevities sake, unless we shall hold, that his putting on of the garments formerly anointed, is called his being anointed, as Simlerus doth. Neither do we read of consecrations after Moses by whom they were made, or touching the form of them to give us any light hereinto. But for consecrating Bishops or ordaining of Presbyters under the New Testament we know, that Christ first appointed Apostles, then the 72, and the Apostles ordained Bishops and Deacons, teaching other Bishops in succeeding ages to do do the like forever.

In the consecration of Aaron one thing is remarkable, ommitted here, but at the time, when this was done, mentioned Levite 8. 3. All the Congregation was assembled at the door of the Tabernacle, to which Aaron and his sons were brought; why must they be all present? Hesychius answereth, that [Quest.] this was done to figure out the Church that should be congregated, because all things which God caused to be done by Abraham & Moses were mystical, and by the door of the Tabernacle he understandeth the doctrine of Christ, sometime called doors by the Septuagint, to show that all the doctrines of the Apostles were but one and the same with Christ's. But to leave this, the true reason was, that being consecrated in the sight of the people, they might acknowledge him, and have no relucting in their minds afterwards against him, but be obedient unto him: So Origen, Lyranus, and Pellicane.

And thou shalt cause the bullock to be brought, and Aaron and his sons shall put their hands upon the head of the bullock: Then the bullock must be killed, and the blood poured out at the bottom of the Altar, & some of it being taken put upon the Horns of the Altar with his finger, and all the fat must be burnt upon the Altar; but the flesh, skin and dung without the host. As a bullock is offered now for consecration of the Priests, so if a Priest sinned, a bullock must be offered for expiation, which was as much as for all the congregation, a goat for a Ruler, and a kid for a common person And as now their hands must be upon the head of the beast, so in the case of having sinned, and the same course was to be followed by others, Levite. 4. This putting of hands upon the head was a Symbole of the confession of sins then to be made, for expiating which the bullock was to be offered, and therefore confessing is spoken of, Levite. 5. 5, 6. and over the goat, Levite. 16. 21. This imposing of hands, say the Rabbins, was in the Court-yard, the place were the beast was immediately to be killed, and it was of both his hands with all his might upon the very head, nothing being between his hands and it. And the imposer stood with his face to the West, laying his two hands between the two horns, confessing and saying, I have sinned, I have committed iniquity, I have trespassed and done this great wickedness, and now do return with repentance before thee, and with this I make atonement. Maimonides. And the beast whose blood was shed for atonement, figured out Christ, whose blood was shed for the remission of our sins, &c. The blood taken upon the Priests finger, and put upon the horns of the Altar was thus used, the Priest took the blood in a basin, and brought it to the Altar, and then with the forefinger of his right hand dipped in it struck it upon one horn, then wiping his finger clean upon the lip of the basin, he dipped it again and struck the second, and likewise the rest of the four horns, beginning at the South, and then coming to the East, the North and the West, and where he made an end, there he poured out the blood remaining. Maimonides. Under the Altar the blood was put, that by the heat of the fire it might be consumed. Now the Altar, upon which the blood was thus put, was the brazen Altar in the Court, and herein offerings made afterwards for sin differed from this, in that the blood of such Sacrifices was taken and carried into the Tabernacle, and put upon the golden Altars horns, which was for incense, if the sin were of the Priest, or of the whole congregation, but for a Ruler, or private person, it was put only upon the horns of the brazen Altar, as here, and such were Aaron and his sons as yet. This putting of blood upon the horns of the Altar was to sanctify it, and to cleanse it, as appeareth, verse. 36, 37. Ezech. 43, 25, • 6, &c. that by it the Sacrifices afterwards offered upon it might be sanctified, verse. 37. Matth. 23. 19. The bullock taken was not a calf, nor fully grown, but one of two years old, and therefore was not offered to expiate Aaron's sin about the golden calves, as some have sondly imagined, for that sin was not yet committed. And upon the head of it he and his sons put all their hands, not thus to receive power to offer sacrifice, according to some, for in the case of sinning the sinner also put on his hands, but that everyone of them might be consecrated. In the case of sin committed by the whole congregation, all did not so, but the Elders only, who represented the whole, because so great a multitude could not, and many of them haply were not guilty, but as sin committed by the body whereof they were members, extended unto everyone. Whereas not only a bullock is now offered, but all other sorts of Sacrifices also, this was to sanctify them to the offering of all manner of Sacrifices. Touching the burning of the fat upon the Altar, both of the inwards, the caul, and the kidneys, these were burnt in Sacrifice, say the Hebrews, to make atonement for the sin of man proceeding from the lusts of the liver, the thoughts of the reins, and the fatness of the heart. For the most inward part is the heart, & therefore the fat of the inwards may aptly set it forth, and a fat heart is put for a corrupt, sensual, and hard heart, and full of unbelief, in divers places, because fat hindereth the feeling, the burning of this fat therefore might typify the casting away and consuming of the corruption of the heart in those that offer themselves up unto God, as we are exhorted Rom. 12. 1. the caul is of the liver, verse. 22. and it is otherwise called the midriff; the Septuagint render it 〈 in non-Latin alphabet 〉 , the lap of the liver, and the kidneys are the reins, the seat of the seed of generation, here and in the liver is the beginning of lusts and inordinate desires, and therefore these are aptly figured out hereby to be consumed also. Moreover, fat is sometime put for the best, as Gen. 4. 4. Nehem. 8. 10. &c. and thus it figured out, how we should give the best of our goods to God, and because all this grew within, that must be offered where the heart lieth, our serving of the Lord with the inward heart and desire was figured out hereby, Joh. 4. 24. And hereby was figured out the passion of Christ inwardly, and how that there he burnt in suffering the most ardent heat of God's wrath due to our sins, when he said, My soul is heavy to the death. For the burning of the flesh, skin and dung without the camp, it may be demanded, [Quest.] Why it must be so, considering that the flesh of a sin-offering, the blood whereof was not brought into the Tabernacle, as this was not, was appointed to be meat for the Priests, and only that the blood whereof was brought into the Tabernacle, must be burnt with fire? To this some answer, that this was to distinguish betwixt the sin-offering of the Priest, and of the common sort, or that they were not yet Priests, and therefore there being no Priests to eat this flesh, it must be burnt. But the first of these reasons is insufficient, and the second is overthrown, verse. 32. where flesh is spoken of peculiar to the Priests, which they should eat before their consecration fully ended. The true reason then was, because no man must eat of the offering made to expiate his own sins, for to eat thereof is to intimate an ability to bear them, and to satisfy for them. For this is yielded as the reason, why Aaron and his sons must eat the flesh of the sin-offering of the people, viz. because they must bear their iniquity, that is, in a figure of Christ, who beareth the iniquity of us all. And the burning of the bullock without the camp, plainly figured out Christ's suffering upon the Cross without the gates of Jerusalem, Heb. 13.

Then thou shalt take one of the rams, and Aaron and his sons shall lay their hands upon his head, then thou shalt kill the ram, and sprinkle the blood thereof upon the altar round about, and thou shalt cut the ram in pieces, and wash his legs and inwards, and then he must be offered whole for a sweet savor to the Lord. This sacrifice agreed with the former in that they must lay their hands upon it, that is, as the Hebrews say, one after another, and, as Simlerus hath it, in acknowledgement of their own guiltiness of death, as this beast came now to be killed, desiring, that their guilt might be transferred to Christ, figured out here by, and so be expiated by his death. But it differed, in that the ram must be cut in pieces, and part of it washed, and then the whole must be offered up in sacrifice. But this was done to purge the inwards from the filth, and the feet from dirt, because no filthy or unclean thing must be offered. For sprinkling of the blood upon the altar round about, it was to signify, that the blood of Christ should be spread all over the world by the preaching of the Gospel, cleansing all that believe in him in all places from their sins. For the cutting of the ram in pieces, and then offering all, the inwards and feet being washed; this was done, to show, that he that will be accepted of God, must severally examine all his parts and ways. Origen more curiously noting, that there were four parts made. 1 The head and whole body. 2 The vital parts. 3 The entrails. 4 The feet; applieth to four sorts, one washing Christ his feet, another anointing his head, another lying in his bosom, and another touching but the hem of his garments. The washing of the entrails, &c. shown both the cleanness of Christ our sacrifice, and how we should be cleansed within in our conscience, and be washed our feet by dedicating our works and life unto God. Tostatus thinketh, that the skin being plucked off, the whole was to be offered, but here is no mention made of any fleaing, and therefore it is more probable, that it was burnt in the skin. Whereas it is called a sweet savor, this was not because of the pleasant smell, for it could not but be unpleasing, except to the hungry, but because, as Theodoret hath it, when all things are done according to God's laws, this is as a sweet savor unto him, and because the sacrifice of Christ figured hereby was most pleasing to our merciful Father, as whereby his elect were redeemed from sin and death.

And thou shalt take the other ram, &c. and thou shalt take of his blood, and put it upon the tip of Aaron's right ear, and of his sons, and upon the thumbt of his right hand, and the great toe of his right foot, and thou shalt sprinkle the blood round about upon the altar, &c. Upon this rams head they must put their hands, as upon the former, to show, that as remission of sins, so consecration and grace to be able to execute their priestly office came from Christ, for this ram was offered for consecration, as appeareth, v. 22. Tostatus yet thinketh, that this ram was not called the ram of consecration, because Aaron and his sons were by the offering hereof consecrated, for then the other ram & bullock should have been called likewise; because they were offered in way of consecration also: but because they were anointed and sprinkled with the blood thereof, wherein their consecration stood. But forsomuch as by the sacrificing hereof they were sanctified, as also by putting the blood thereof upon them, and to consecrate is nothing else but to sanctify to the Priests office, I hold rather, that for all these causes it was called the ram of consecration, as by the offering whereof and the anointing with the blood of which on those three parts and sprinkling, they were initiated to the Priests office. But the other beasts before offered are not so called, because the expiation of their sins was rather respected therein, that they might be fit to be consecrated Priests. For the blood putting upon the tip of their right ear, that is, the highest part, as the Chaldee explaineth it, and upon the tip of the thumb of the right hand, &c. this was to show, that their ears must be attent to hear the Word from the mouth of God, which they should teach to the people, as Ezech. 3. 17. Esa. 50. 5. 1 Cor. 11. 23. the putting of blood upon the ear was also used in cleansing the Leper, Levite. 14. 14. And blood was put upon the thumb of the right hand, to show, that their work and administration was sanctified, and upon the great toe, to show, that their going and conversation in this office was sanctified to please God through the blood of Christ. The blood also put upon the head and foot might signify the sufferings of the members of Christ, as of him their head. Thus Ainsworth; this is followed by Simlerus, who yieldeth this as a reason, why not the tongue but the ear was touched, because the mediator-ship of the Priest with God was rather respected then his teaching the people. Now the right ear and thumb, &c. are touched for their excellency above the left, and of the thumb above the other fingers, it being more pollent, according to the name, Pollex, to show, that we must serve God with our best parts, so Testatus, but Hesychius, because the left signifieth evil, and the right good, and we must die to evil, but live to good: and by touching the part with the blood, the whole was sanctified. Calvin. Some add, that these parts were most remarkable, and therefore in way of disgrace were cut off, as in Adonibezeck, and the ears are threatened in the disobedient Jews, Ezek. 2 • . 5. but liere in way of honor they were anointed. And there is something spoken touching our Savior Christ, in his ears, Mint ears hast thou opened, in his hand, Thou hast bolden me by the right hand, and in his foot, That thy foot may be dipped in blood; wherefore the perfection of him in all these was figured out hereby. Willet. This third sacrifice was a peace-offering, as the two former were, the one a sin-offering, and the other a burnt-offering, and the last a meat-offering. For this, see Levite. 3. for the first, Leviticus 4. for the second, Levticus 9. and for the last, Leviticus 7. 12.

And thou shalt take of though blood of the altar, and of the anointing oil, and sprinkle upon Aaron and his sons, and upon their garments. This was further done, to show the sanctification of God's Ministers by the blood of Christ, and by the oil of the grace of the Spirit, unto the work of the ministry, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. Thus also Hesychius, who saith, that blood and oil were put together, to show, that the blood of Christ and the anction of the Spirit have one and the same effect for sanctification. And whereas one ram was taken before, and now another; this, he saith, figured out Christ's double sacrificing of himself. First, in his last Supper. Secondly, upon the Cross.

Then thou shalt take the fat and the rump, and the fat covering the inwards, &c. Of the mystery in offering the fat of all these parts, enough hath been said already, but only that the rump is here spoken of more then in speaking of the fat of the bullock, which was also appointed to be sacrificed, because the rump of a sheep in those Countries exceeded in fatness. Some understanding by fat the exceeding grace of God in Jesus Christ, will have the rump to figure his consummation and death. And besides the rump, the right shoulder must be sacrificed also, which is appointed to the Priest as the breast, v. 27. and Levite. 7. 32. but here Moses must have the breast for his part, v. 26. The shoulder or arm setteth forth action, and the breast, the study of the mind, these therefore being assigned unto the Priests, shown, that they should serve the Lord with all their strength and heart, and the shoulder now burnt figured out the mighty arm of Christ, whereby he did such wonders as never man was able to do, but yet he submitted himself to be a sacrifice with this his powerful arm for us. Moses hath not the shoulder, but breast only for his part; because he was no Priest, to whom both belonged, but only executed the Priests office at this time in doing sacrifice.

And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of unleavened bread, that is before the Lord, and put all in the hands of Aaron, &c. This oiled bread was tempered with oil, and both it and all the rest were unleavened, and are said to be in the basket before the Lord with reference to verse. 2. where they are appointed to be brought in a basket to the door of the Tabernacle. For putting of them in the hands of Aaron and of his sons, and waving of them: this, saith Willet, was done by Moses, when he had put them in the hands of the priests, by putting his hands under, and thus moving them round about from the North to the South, and from the East to the West, saith Simlerus. The word translated waving is sometime put for sifting in a Sieve, Esa. 30. 28. and is applied unto troubles, Esa. 10. 32. Chap. 13. 2. Chap. 30. 28. This waving was to separate them unto an holy use, and so the Septuagint translate it, and when the offering of the Levites is spoken of, Numbers 8. 11. it is said, verse 14. Thou shalt separate them.

And thou shalt receive them of their hands, and burn them upon the Altar. Aaron and his sons are herein dealt withal as other common persons, because they were not yet fully made priests; the Septuagint addeth here, Thou shalt burn them for an whole burnt-offering, but because it was only sacrifice of parts, it could not be so called. But here a question ariseth, seeing the shoulder, which was one of the things taken, verse. 23. is appointed, as the breast to be [Quest.] Aaron's part, verse. 27. how it could amongst other parts of this oblation be appointed to be burnt? Radulphus answereth, that it was not burnt, but this is an error, the right answer is, that verse. 27. a decree is made from henceforward, that as the breast, so the shoulder, should be Aaron's part: for that it is not to be understood of the shoulder of this particular offering, is plain, because that must be burnt, and the breast of this went to Moses, and therefore Aaron could not have it at this time. Vers. 26. Thou shalt take the breast, and wave it for a wave-offering, before the Lord, and it shall be thy part. 27. And thou shalt sanctify the breast of the wave-offering and the shoulder of the heave-offering, &c. Here are two words used touching the shoulder, heaving and waving, in Hebrew Terumah, and Tenuphah, because as it was moved to and fro, so it was heaved or lifted up, and both this and the breast are here appointed to be the priests part forever of all the sacrifices of the peace-offerings of the children of Israel: mystically by the basket, saith Hesychius, is to be understood the tongue of Christ, because his speech was wreathed, as a basket with parables: but Pelican understandeth the Holy Scriptures, out of which as out of a basket the Minister must give bread and meat fit for edification. But as all other sacrifices, so this doubtless figured out Christ sacrificed for our sins. He was, as a basket containing within him the bread of life, and he was this oiled and unleavened bread, because anointed with the Spirit, and one with the Spirit, and without all leaven of maliciousness. The heaving up and the shaking to and fro of the bread to all parts, the lifting up of Christ to the Cross, and his waving or sifting by many temptations and the virtue of his Passion extended into all parts. Touching the breast shoulder, Gregory speaketh acutely, saying, This shown that the priest should both with his breast think the right, and with the arm of his work draw others up on high in their practice and conversation. And from this Hesychius differeth not much, by the breast understanding the true Faith. And faith or truth in the heart of the priest first and chiefly, and Heavenly works, and then in every Christian may most aptly be understood by the breast, and the right arm.

And the holy garments of Aaron shall be his sons after him to be anointed and to be consecrated therein, And that son, that is Priest after him, shall put them on seven days, &c. The word translated to be anointed, is an active, to anoint, but is used often passively, and therefore the Septuagint render it so. As these garments were put upon Aaron when he was made High Priest, and then the holy oil was poured upon them, so should they be put upon his son succeeding him, and be anointed again. If nothing else but the putting on of these anointed garments was meant, as Simlerus partly hath it, when those were worn out, he must only have garments but not any anointing oil, that cometh on next to be priest, which is absurd. Moreover, as Aaron's consecration and his sons at the first lasted seven days, verse. 35. in all which time they must not go from the door of the Tabernacle, but there keep the charge of the Lord day and night, having their priestly garments upon them, so the priest after him must keep the time of seven days at the door of the Tabernacle, which is here meant, although nothing but his putting on of the garments be here expressed. Now in this time was the Sabbath day, whereupon the Rabbins note, that great is the Sabbath day, for the consecration of the High Priest is not perfected, till this hath passed over him. If it [Quest.] demanded here, how they could keep so long in one place, without removing, seeing the necessity of nature requireth a going out often in this time to avoid excrements? It is answernd by Lyranus, that this is to be understood to be excepted, because for this purpose they must needs go out: for when they went for necessity and came forthwith again, this might be well counted an abiding there. But Tostatus thinketh, that they might have vessels prepared to receive their excrements, to whom I cannot assent, because the purity of that place permitted no such thing to be done there.

If it be demanded, how they could watch so long a time together? It is [Quest.] answered, that this was not required, but to keep the charge of the Lord in abiding there seven days, so Tostatus. Lastly, if it be demanded, whether their garments were put on again, and anointed every of these days, because it is said, Seven days shalt thou consecrate them? It is answered, No; but their [Quest.] consecration was only iterated by the Sacrifice made each of these days, as upon the first, & by the meat-offering put in their hands & waved, and other rites used, as upon the first, although the offering of a bullock only in particular be named, verse. 36. Lorinus thinketh that the High Priest might put off some of his garments, and lay them aside in this time, and put them on again; but this is a presumption without ground, seeing it is expressly said, He shall put them on seven days. Mystically, saith Hesychius, the keeping of the Apostles at Jerusalem, after Christ's ascension a few days, till they had received the Holy Ghost, and not presuming to preach, till that in this time, and by the receiving of the Holy Ghost they were consecrated, was figured out hereby. For this consecration was finished in seven days, and they were consecrated, when the feast of Pentecost after seven times seven days, or seven weeks was fully ended, wherein I willingly subscribe unto him, holding withal according to others, because seven is a number of perfection, that hereby was intimated, that the Minister of God should continually attend whilst life lasteth, at the door of his house, being there ready at all times appointed to execute his office, and he must first have time to learn, and to get knowledge in the Law of God, attending therefore with all diligence at the house of God, and living retiredly in study and meditation, that would be a Priest of God, and an Instructour of others. That of Lyranus understanding it of seven things, from which the Priest should refrain, is true, but conceitedly brought in here: Length of sleep, pleasure of eating, unprofitableness of action, multiplicity of distraction, vanity of confabulation, variety of fiction, and vility of affection. Other conceits I pass over, but only as Rupertus, we may fitly apply it also to all Christian people, hereby was shown, that they should never night or day depart from the faith of the Church.

And thou shalt take the ram of the consecration, and seethe his flesh in the holy place: And Aaron and his sons shall eat it, and the bread in the basket, &c. Here provision is made for the sustenance of Aaron and his sons in these seven days, they must eat of the flesh of the ram that remained, that is, all but the right shoulder and breast, which were the one burnt in Sacrifice, and the other given to Moses, and this flesh must be sodden in the holy place, that is, in the Court, by the door of the Tabernacle, where they abode. For the fire wherewith it was sodden, it was not fire taken from the Altar, saith Tostatus▪ but common fire, because as none but holy fire might be used upon the Altar, so none of that fire was to be put to any common use. But this is only conjectural, neither was that which was prepared for the Priests, common, but holy. For bread, they were to eat that in the basket, which remained after the bread taken out for the Sacrifice. And all the things appointed to be eaten by them are said to be those, whereby the atonement was made to consecrate them, by eating a particular applying by faith of the Sacrifice made for our sins to sanctify us, being set forth, Joh. 6. 35, 51. But of these a stranger must not eat. Some by strangers understand not those that were not of the family of Aaron, but such as sacrificed not, or the polluted, or profane, because he that brought the Sacrifice being of the common sort of people might also eat of it. But it is more probable, as is commonly held, that the meaning is, that none but Aaron and those of his blood should eat of these things, because in appointing who should eat of them, none else are spoken of, and they were things peculiarly offered for them, and therefore properly by them to be received. And what remained either of flesh or bread must be burnt. The same was appointed touching the passover, Exod. 12. but that was for another reason, as I have there shown, this was because being part of things offered in sacrifice, it must be used as a sacrifice, that is, burnt with fire, as the other parts had been, which appeareth in the addition, It shall not be eaten, for it is holy: but not upon the altar, saith Tostatus, or with holy fire, because it was no part of the sacrifice, forsomuch as they had eaten part of it, and being in part turned to human use, the part remaining cannot be sacrificed. It was burnt therefore, as the flesh of the bullock in another place, but that was burnt without the camp, this in the Court of the Tabernacle. Some yield this as a reason, lest being kept longer, it should corrupt, which was unseemly for holy things, or lest the part kept should be an occasion of superstition, as the bread of the Sacrament kept since hath been. For that reason yielded by some, because the next daya new sacrifice was made whereof part should be for their food that day, it is of no force; for the flesh of the last days sacrifice, after which they should not be again supplied the day following, and therefore that which remained of it was not burnt for this reason.

For the mystery, Hesychius saith, that this flesh and bread figured out the flesh of Christ, which is bread indeed, and so both flesh and bread, and whereas as no stranger might eat of it but only. Aaron and his sons, it shown, that Christ must be entreated by the priest to make it, or else it cannot be the Lord's sacrifice, and it must be eaten in the holy place, to show, that Christ's flesh must be received in the Church, as 1 Cor. 11. and that which remained must be burnt, to signify, that things unedible to us by reason of our infirmity must be committed to the Spirit as a fire, which is when we believe those things to be possible to the virtue of the Spirit which are impossible to us. See somewhat of the like before, Chap. 12. For the priests eating of it only, and no stranger, it shown, that none but the faithful have part in Christ, who are as priests unto God, and that the Eucharist should not be kept, but the remainder of it consumed in the fire, as Hesychius saith, was practiced in the Church in his time, contrary to the present practice of the Church of Rome, where it is kept in a pyxe to be carried about and worshipped. Hereby also, saith Simlerus, was shown, that we must serve God with all readiness, no delay being used.

After the order set down for the first day of consecration, this course is appointed to be continued seven days, in which time also the altar must be cleansed, and sanctified by anointing, that it might be most holy, and sanctify whatsoever touched it. So that the same sacrifices that consecrated the priests, and the same anointing oil consecrated the altar also, not that the altar had any sin, but it was thus separated to an holy use. The altar figured out Christ; who was consecrated by his own blood, and the anointing of the Spirit, and sanctifieth all that touch him by faith, and the same blood of his and Spirit consecrateth us all to be priests unto God. The word translated, to cleanse the altar, is to make it sinless, and thus houses are said to be cleansed, Levite. 14. 49, 52. and all things about us, Numb. 31. 20. and God's house, Ezech 45. 18. because all things are made unclean by the sins of men, amongst whom they are, as is expressed, Levite. 16. 16. neither can any of the best service, which we offer unto God, be acceptable unto him, unless it be cleansed by the blood of Christ from the sins cleaving thereunto.

This is that which thou shalt offer upon the altar, two lambs of the first year, day by day continually, &c. Here is shown to what use the altar being consecrated should be put every day, a lamb must be offered thereupon for an whole burnt-offering in the morning, and another in the evening: for, in the evening, in the Hebrew is, between the evenings, but of this phrase, see Chap. 12. 6. This continual sacrifice, say the Hebrews, was offered in the morning to expiate the sins of the night, and in the evening to expiate the sins of the day before. And with each lamb a tenth deal of flour, that is, the tenth part of an Ephah, which is an Homer, as hath been already shown, Chap. 16. a fit quantity to remember their feeding in the wilderness of each man with an Homer, see Chap. 25. 30.

And this flour must be mingled with the fourth part of an hin of oil beaten, and the fourth part of an hin of wine, an hin was twelve logs or half pintes, of which, see Levir. 14. 10. so that a fourth part was a pinte and half, and this last is called a drink-offering. For the manner of offering it, the Rabbins say, it was this, although salt be not spoken of, yet because all sacrifices must be made with salt, Levite. 2. 13. this meat-offering of flour and oil was made so also, but whereas in other meat-offerings there was incense, Levite. 2. 1. and an handful only of the flour was burnt; this was all burnt; and for the drink-offering, the wine was offered upon the altar, not being put upon the fire, but the priest lifting his hand on high poured it at the bottom of the altar: so Maimonides. For the mystery, by the lamb continually offered morning and evening, Christ the Lamb of God was set forth, the sacrifice of whom is effectual to deliver from sin always every day, but we must through his name come every day morning and evening before the Lord with our supplications for this end and purpose. By the oil and flour and wine added, we are admonished to bring a grateful savor of faith and repentance before the Lord together with our prayers. Tostatus in setting down the order, how these two lambs were offered, saith, that the Priest rose and put on his priestly garments before the Sun to offer the morning-sacrifice, and having finished that, about the Sun-setting he offered the evening-sacrifice, which was the whole night in burning. And Comestor saith, that the priest when he offered his morning-sacrifice, put out four of the seven lamps, and at the evening-sacrifice lighted them all again, and then the fattest lamb of the two was offered, for which cause the evening-sacrifice is spoken of, as more acceptable to God; because Christ suffered in the evening. And Lorinus addeth, our works ought to be better in the evening of our age. Origen and after him Rabanus say, that the whole life of a just man is a continual sacrificing, and his reading of the law and Prophets, his morning-sacrifice, his reading of the Evangelists, his evening-sacrifice, because they set forth things done in the evening of the world. Or, as Rabanus also hath it, the morning figureth out the beginning of our conversation; and the evening, the end; in all which time we must offer innocence of work and heart to the Lord by the fire of charity and of the Holy Ghost. The flour and oil added, and the wine shown, that our sacrificing must be joined with knowledge of the law, and the grace of the Evangelical doctrine tempered together, and hereby hilarity, that must be in the service of God was figured out, because oil maketh a cheerful countenance, and wine maketh glad the heart. The Papists inferring hence of the Mass, as a continual sacrifice, is a confounding of times that must be distinguished; for this continual sacrifice was but a figure of which the verity being come, there is now none use anymore, they do therefore vainly charge us with the putting down of the continual sacrifice, as Antiochus did, because we put down the Mass: for they rather are guilty of this, because the only continual sacrifice now is that of Christ, which they frustrate to themselves by their new devised sacrifice of the Mass, as was done by circumcision, Gal. 5. 1.

In concluding this about the continual sacrifice, he saith, I will meet thee there, of which phrase see before, Chap. 25. 22. And the tabernacle shall be sanctified by my glory, &c. There was no virtue in these Ceremonies to sanctify the tabernacle, altar and priests; therefore the Lord promiseth to sanctify them all by his glory, that is, by his glory which should appear there. Some by his glory understand Christ, in whom alone all things are sanctified, but I rest in the first.

And I will dwell in the midst of the children of Israel, &c. Of this see before, Chap. 25. 8.

CHAP. XXX.

ANd thou shalt make an Altar to burn incense upon of Shittim-wood, a cubit shall be the length, and a cubit the breadth, and two cubits the height, &c. From hence to the end of the tenth verse the Altar for incense is appointed. The word altar Mitzbeach is taken from killing, and so properly signifieth an Altar to offer slain beasts upon, wherefore unto this is added here Miktar, signifying a perfuming Altar. This differed from the Altar, Ch. 27. 1 Because it was neither so long, broad, nor high. 2 It was covered with gold, that with brass. 3 This had a Crown of gold round about it, that none but a grate of net-work, which this had not. 4 This stood in the Tabernacle near the veil of the most Holy place, that in the Court without. 5 Sweet spices only were to be burnt for a perfume upon this, but no Holocaust, meat-offering or drink-offering, as upon that. 6 The blood of the sin-offering was to be put upon the horns of it once in a year for an atonement, which was upon the tenth day of the seventh month, and then the blood taken was of a bullock and of a goat, and it was put upon the horns of the Altar round about, and the priest was to sprinkle the blood with his finger upon the Altar seven times, and all this to make an atonement, and to cleanse and hallow it from the uncleanness of the people, he having before done the like in the most Holy place upon and before the Mercy-seat, Levite. 16. 14, 15. yet in some things they agreed, for this was made of Shittim-wood, as that, and four-square, as that, and had rings and bars to carry it by, as that, and horns of the same wood likewise, but only that all here were overlaid with gold, there with brass, so that for the signification of those things the Reader may look back to that Altar, Chap. 27. 1. For the gold covering it this Altar is sometime called an Altar of gold, or golden Altar, as Num. 4. 11. and the other the brazen Altar, Exod. 38. 30. and for the wood within, a wooden Altar, Ezech 41. 22. but there it is said to be three cubits high, to show the amplitude of God's grace under the Gospel more then under the Law. For the top thereof and the sides, in Hebrew are roof and walls, because of the similitude unto an house, the Septuagint render it hearth and walls, for the crown see the like before about the Ark, Cha. 25. 11. and about the table, verse. 24. so that there were three Crowns about the holy things, the Crown of the Ark, which the Hebrews called the Crown of the Law, the Crown of the Table, which they called the Crown of the Kingdom, and the Crown of this Altar, which they called the Crown of the Priesthood. The incense appointed here to be burned is particularly set forth, verse. 34. and it must be burned every morning and evening, when Aaron lighted or dressed the Lamps. Simlerus noteth, that not only the High Priest, but other priests also used to burn this incense, because Zachariah did it in his course Luke 1. See my Exposition there. The manner of the incense burning was this, 1 One went and gathered the ashes from off the Altar into a golden vessel. 2 Another brought a vessel full of incense. 3 Another brought a censer with fire, and put coals on the Altar, and he, whose office it was, took the incense and strewed it upon the coals, the other three having first bowed themselves, and being gone out. The incense burned daily was 100 denaries, that is, a pound, half in the morning, and half in the evening, and when the priest had done burning the incense, he bowed himself and went out: so Maimonides. Whereas strange incense is forbidden to be offered upon this Altar, thereby is meant any other sweet spices besides the composition appointed, verse. 34. Maimonides explaineth it thus, if they put honey amongst it, it was all unlawful, Levite. 2. 11. or if there wanted any once spice appointed, or if he burnt any other spices, or the same compounded and brought by any private person, any of these ways it was made strange incense. Comestor saith, it is doubted, whether the Altar of incense were within the most holy place or without, because Paul to the Hebrews speaketh of it, as being within. But he erred herein, seeing even by Paul it is spoken of as being without the veil, and here it is manifestly placed so. Moreover, touching the Crown round about this Altar, he addeth out of Josephus, that there were Crowns about each corner hanging over after the manner of a lip.

For the mystery, it is not to be doubted, but as the other, so this Altar also figured out Christ, by whom we offer sacrifices, and incense of prayer to the making of a sweet savor before the Lord. More particularly the sacrifices set forth mortification, and incense prayer, both which are sanctified and made acceptable by the Altar Christ alone. And whereas incense was offered at the same time with the daily sacrifice, and then the lamps also were lighted, this signified, that mortification to sin, the light of teaching out of God's Holy Word, and prayer, should go together, and that continually, we must always, pray always use this light, and be mortifying our members upon earth, and sacrificing ourselves, Rom. 12. 1. No strange incense must be offered, to show, that our prayers must be made unto God only, and in faith, and for such things, as whereby he may be glorified, for then incense compounded according to God's prescribing is offered, otherwise not, and so it becometh loathsome and abominable to the Lord,