Commentary on Genesis and Exodus

QUEST. I. Of the diversity of ceremonies, and the reason of the institution thereof.

Vers. • . THen the Lord spake to Moses. 1. Hitherto fo the most part Moses hath set forth the moral and judicial and positive laws: now follow the ceremonial, which were of two sorts: either general belonging unto all, such as are handled in this book of Exodus, or particular concerning the office of the Levites▪ which follow in the book of Leviticus. 2. And these ceremonies were in number many in the old Church of the Jews, both because they had many things thereby to be represented and shadowed forth unto them: and the less significent and more they 〈◊〉 , the more they had need of: these two 〈◊〉 the general reasons of the number and multitude of their ceremonies. 3. And further, their ceremonies, whether common or general, or special and particular, were of four sorts: 1. Such as were given, ex parte Dei ; on God's behalf, as such were the Sacraments. 2. Such as were instituted on the behalf of the people, as the sacrifices and oblations, which they were all to offer. 3. Such as concerned the preparation, disposition and ordering of those which were to worship, whether the Priests or the people. 4. Some ceremonies belonged upon the common instrument of the service of God, as of the Sacraments, sacrifices, and other rites and observations: the first are set forth, chap. 25.26. the second, c • ap. 29. the third, chap. 27.28. the fourth of the general instruments of all those sacred things, chap. 29. as touching the anointing, oil, and perfume, Iun.

QUEST. II. What time Moses eracted the Tabernacle, whether before he received the Tables of the law, or after.

Vers. 1. Then the Lord spake unto Moses, &c. Calvin here hath a singular opinion by himself concerning the time of erecting the Tabernacle, with the parts and members thereof, which begun here to be described: for he thinketh that the Tabernacle was built and set up, antequam Moses priores tabula • afferet; before Moses had brought the first tables. And his reasons are these:

1. There is mention made of the Tabernacle, chap. 33.7. immediately after Moses was come down with the tables in his hand, which he broke: and therefore the Tabernacle being presently, after spoken of, must be made before.

Answ. This was not the great Tabernacle which was afterward made for God's service: for that Tabernacle was not set without the host, as this was, but in the midst, Lippoman. But it was Moses Tabernacle, whither the people had access to consult with God, Iun. And this shall more fully be declared when we come unto that place.

2. In this Chapter it is said, verse. 16. Thou shalt put in the Ark the Testimony which I shall give thee : therefore he received the Testament before he made the Ark wherein he was to put it.

Answ. This followeth not that the Ark was therefore made first, but that the form thereof was described first how it should be made, which was in the mount: after which form it was made after that Moses had received the Tables of the Testimony.

3. Object. When Moses cometh to exhort the people to build the Tabernacle, he maketh no mention at all of their apostasy and idolatry: therefore it is evident, integrum adhuc fuisse populum, &c. that the people were yet sound, they had not yet committed that sin, seeing they do so cheerfully consecrate their best things to the Lord.

Answ. 1. The people had received correction already for their fault, and Moses in sign of God's indignation against them had removed his tent from among them, chap. 33.7. therefore it cannot be said, that no mention is made of their falling away. 2. The people, such especially as were touched with remorse for their sin, did so much the more show themselves cheerful in God's service, as a sign of their true repentance. 3. And Moses having entreated the Lord for his people, would not be still harping upon the same string, in upbraiding them with their fault; lest be might altogether have discouraged them.

Wherefore it is very clear that the Tabernacle was not erected and set up before the receiving of the Tables, but after, for these reasons:

1. Because Moses is here bidden to make the Tabernacle according to all which the Lord should show him in the mount: but the form thereof was first shown Moses in the mount, when he continued there forty days and nights, in the end whereof he received the Tables, Deut. 9.10. Therefore the Tabernanacle could not be made before the fashion thereof was shown Moses. Calvin here answereth, that divers times before this, Moses was in the mount with God, when the fashion of the Tabernacle might be shown him. But it is evident, chap. 24.18. that this was done in the forty days and nights when Moses was entered into the cloud, and there so long continued.

2. It is expressly said that the Tabernacle was reared up in the second year, and the first month, the first day, chap. 40.17. It was not then dedicated and set in order only, as Calvin answereth, but then first set up. And in the second year, in the second month upon the 20. day, they removed from Sinai, which was about a month and an half after: but if the Tabernacle were built before Moses received the Tables, he after the finishing thereof was twice with the Lord, each time forty days: which could not be, seeing about forty or fifty days after the Tabernacle was erected, the whole campe removed, as is said.

3. Beside by this means a great part of Exodus shall be transposed▪ all that followeth from chap. 35. to the end, concerning the making and setting up of the Tabernacle, should be in order placed before the 32.33. and 34. Chapters▪ this being admitted, that the Tabernacle was first erected, before Moses had the Tables delivered him. Therefore rather the order of the story is this: first, there is the description of the Tabernacle, to chap. 30. Then followeth the let and impediment of building it, the people's transgression, chap. 32. verse. 33. Thirdly▪ the execution of God's commandment, and framing of the Tabernacle, chap. 35. to 40. Fourthly, the erection and setting of it up, chap. • 0. Lyranus.

QUEST. III. Why these oblations are called 〈…〉 • eave offering.

Vers. 2. REceive an offering for me. 1. The Latin translator here readeth 〈◊〉 , first fruits, whom Tostatus followeth: and he giveth this interpretation of it, that although the first fruits were properly: 〈◊〉 comesti • ilibus, of things which might be eaten: yet here their offerings of gold, silk, and such other things are called the first fruits, Quia • stud 〈◊〉 daba ••• erat de 〈◊〉 &c. Because this which 〈◊〉 given was of the best, as their first fruits used, to die: for that which is called first, is taken two ways, either for that which is first in time, or which i • first ▪ that is, chief in goodness, 〈◊〉 . But all this labor might be well spared, seeing that the 〈…〉 signifieth not the first fruits, but rather an elevation. 2. Others think it is so called, 〈◊〉 , an elevation, or separation: because it was as lifted up, and separated from other profane things, and consecrated to God, Oleaster. So also the Chaldee. 3. Some do make it a distinct kind of offering here▪ from the other called tem • phah, a shake offering: and it is named terumah, because it was • e • ved and lifted up before the Lord, as the shake offering was shaken to and fro, Marbachius. 4. But I rather think, that it is here taken simply for an oblation or offering, not as it is distinguished from the other kind, called tem • phah, the shake offering, Calvin, Junius: for in these great oblations, as Badgers skins, Rammes skins, Shittim wood, that ceremony could not be observed, of heaving or lifting them up.

QUEST. IV. Why the Lord saith, Receive an offering for me.

Vers. 2. FOr me. 1. Not that God standeth in need of anything that they had; seeing all whatsoever is his; but to show, that whatsoever is offered freely unto him, he accepteth of it, Tanquam 〈◊〉 in manus dedissemus ; As though we had given it into his hand, Gallasius. 2. And although indeed all things are polluted which are not consecrated unto God, and referred to his glory; yet, Pro sua indulgentia liberum omvium rerum usum nobis permittit ; He leaveth unto us the free use of all things, so that we by some acknowledgement confess we have received them from him, Calvin. 3. And these things are commanded to be separated for the Lord, not as though he respected his own profit, as the wicked Manichees objected, but all is for our profit and good, Pelarg. 4. And the Lord appointed them this form of external worship, not that the Lord was so well pleased with such rites, but that hereby the people might be reclaimed from their former superstitious worship, whereto they had been addicted in Egypt; and be brought by this means to consecrate those things to the worship of the true God, which before they had served Idols with, Pelican.

QUEST. V. Whether this free offering was the same, which was imposed upon them afterward, chap. 38.26.

Vers. 2. WHose heart giveth it freely. Tostatus here moveth this doubt, that seeing everyone from twenty year old and above was charged, chap. 38. to offer half a sicle of gold and filter, and that all the work of the Tabernacle was made of that sum of gold and silver so imposed; how they are said here to give it freely. To this divers solutions are made: 1. It will be answered, that this free offering is not to be understood of the silver and gold, but of the other things here named, as the blew silk, Badgers skins, Shittim wood, and the rest. But this cannot be so, because silver and gold are here reckoned among their free oblations, as well as the rest: and afterward, chap. 35. verse. 24. they are said to have offered oblations of silver, &c. 2. Again it will be said, that although there were half a sicle imposed upon everyone, yet it was voluntary notwithstanding, because they gave it with a good heart. But this cannot stand neither: for seeing everyone as well the poor as the rich gave half a sicle, it is like the rich would have given for their free offering more than the poor. 3. If it be said, that the silver was offered by the men, that went under the account, and upon whom that sum was imposed, but the women brought the free offerings of silver and gold: the contrary is evident, that both men and women afterward brought their free offerings of gold and silver, chap. 35.22.24. 4. Tostatus resolution is this, that there was a double offering; one which was first imposed, when Moses came down from the mountain, which was for everyone half a sicle: the other was free and voluntary: and though it be said, that all the work of the Tabernacle was made of the gold and silver that was so imposed, chap. 38.24. yet seeing the people brought more than was sufficient, chap. 36.5. it is like that the overplus was of that which they freely offered, which was converted to other uses of the Sanctuary: like as we read afterward, Numb. 7. that at the dedication of the Tabernacle, the Princes offered cups of silver and gold containing many hundred shekels, which were not summed in the former account, Exod. chap. 38. This his solution may well be received, saving that one thing is mistaken by him, that he thinketh everyone above twenty year old offered half a sicle of gold whereas they were charged only to offer half a sicle of silver: for it had been too much for everyone of the poorer sort to offer half a sicle of gold, which maketh a quarter of an ounce.

QUEST. VI. Of the blew, purple, and scarlet color.

Vers. 4. BLew silk, purple, scarlet. 1. The first word is teceleth, which the Latin translateth hyacinthum, which is a sky color, Oleaster. or an azure, Gallas. There is a precious stone of that name, which is like to the Sapphire stone in color, which is like to the clear sky: there is also an herb so called of blew color, into the which the Poets imagine Ajax to have been transformed, Tostatus. This and the other colors following, Lyranus understandeth as well of wool as silk: and not only the matter it self unwrought, but spun into yame: as it is said afterward, c. 35.25. that the cunning women did spin with their hands, and brought the spun work, &c. Some think that this was a yellowish color, because in India there grow hyacinth flowers, of a color like unto gold, Osiander. Borrh. Josephus saith, that they offered also white wool, beside the purple: but the usual reading, to take it for a blew or azure color, is more probable, Vat • b. Because the Sapphire is of a sky color, which the hyacinth resembleth, Lyranus. at is before shown.

2. The next word is argaman, which signifieth not the crimson color, as R. David thinketh, which R. Saadiah understandeth to be the next color which followeth: and it seemeth that this word is derived of ragam, which the Hebrews take to signify a Prince; whereof the Latin word rege •• ▪ a King, may seem to be derived: this their was such a color, as was used by Princes and Nobles, which was the purple color, Oleaster. As the rich man, Luk. 1 • . is described to be clothed in purple. This color is made of a kind of juice or liquor which is found in a certain shell fish, called Purp •• ta, the Purple.

3. The third color is tolaghath shani, which is the scarlet double died: Some do think that both these words betoken the same thing, namely, coccinum, the scarlet color: so also translateth Montanus ; and the Chaldee useth but one word, which signifieth scarlet: but the first word, tolaghath, is a worm, as Psal. 22.6. I am a worm, and no man ; And it properly betokeneth a worm of red color, as Isai. 1.18. If your sins were red, catolagh, as the red worm: for that color was made of a certain worm. The other word shani, is derived of shanah, which signifieth to ite • ate, to double, Oleaster. And it is taken for a scarlet, which is a deep red, double died. So the Septuagint, Latin, Vatab. Iun. And sometime it is put alone without any other word, Isai. 1.18. cashanim, as the double die, meaning crimson, or scarlet, dibapha, twice died, because those colors use to be double died, or died in grain: R. Saddiah taketh this tolaghath shani, for the crimson. So also Osiander. But one of the words, shani, is rather taken for that color, being used alone, as Isai. 1.18. these two words together then betoken a deepered, double died.

QUEST. VII. What shesh was, which the most do translate silk.

4. The next word shesh, 1. Some take for silk, as Osiander ; and so our great English Bible readeth: but seeing no color is expressed, it seemeth it was such a thing, as would take no other die, but was of a perfect white color; which cannot be silk, that is most apt of all other to take color: and therefore we usually call the best taken colors, a silk die, Borrh. 2. Junius thinketh it was xylinum, a kind of fine cotten, or gossipine, which groweth in Egypt, whereof Pliny maketh mention, lib. 18. cap. 1. 3. But rather it is held to be genus lini candidissimi, a kind of fine linen, made of most fine threads, which was much used in Egypt: and the chief men did wear garments made of shesh, of this fine linen: as when Pharaoh exalted Joseph, he caused him to put on such a robe, Gen. 41. Oleaster. The Septuagint read also 〈 in non-Latin alphabet 〉 , which signifieth not only that which we call sericum silk, but fine linen: they use also another word, which signifieth twisted, which is not in the original, which they add by way of explanation: that they brought it ready twisted. These four colors, the Hebrews say did express the four elements: the red the fire, the blew the air, the purple the water, because of the fish whence it is, the white linen the earth, out of which it groweth: so by the Tabernacle, in a manner the whole world was represented, Pelarg. Pelican.

QUEST. VIII. Whether they used badgers skins.

Vers. 5. BAdgers skins. 1. Some think they were ox skins, or bull hides, Tostat. But the word techashim, hath no such signification. 2. Neither doth it signify blew skins, as the Septuagint, of an hyacinth color, or pelles ianthinas, skins of a violet color, as the Latin: for this were an uncertain description, not to set down what kind of skins they should be. 3. The Hebrews in their Talmud, say it was a beast that had a spotted or spekled skin; but what beast it was they know not. 4. The received opinion is, that they were Badgers skins: for so the word techashim, may seem to have some affinity with the word taxo, which signifieth a badger: and beside, badgers skins might serve well for the utmost covering of the Tabernacle to defend it from the rain: they also used to make shoes thereof, Ezech. 16.10. Such a kind of skin in Spain they make their targets of, which they use in their skirmishing for lightness, Oleaster. These badgers skins were the utmost covering of the Tabernacle, next under that was the covering of red ram skins, and under that, the covering made of goats hair, and the undermost were the curtains, made of purple and blew silk, Tostat. qu. 5.

QUEST. IX. What kind of wood the wood shittim was.

Vers. 5. WOod of shittim. 1. The Septuagint read 〈 in non-Latin alphabet 〉 , wood that corrupted not: so also Josephus saith, they brought materiem ligneam contra cariem firmam, a certain kind of wood not apt to consume: but it seemeth here to be a proper kind of wood, though of that quality, that it might continue and endure. 2. Some take it for the box tree, some for the pine tree: the Hebrews, to whom consent Junius, Vatablus, think it to be a kind of Cedar. But Oleaster objecteth that place, Ezech. 27.7. where the word shot, of the same original that shittim is, signifieth an oar ; whereupon he conjectureth, that this was not the cedar or pine, which are unfit to make oars of, because they endure not under the water: he therefore taketh it to be a kind of wainscot, which is used in Noble men's houses, whereof there is great store in Germany. 3. I incline rather to Jerome's opinion, who thinketh it was a kind of white wood, like unto the white thorn which grew in the desert: it was both a lasting wood, and of white color; and the place where it grew seemeth to be called thereof, Abel shittim, where the Israelites encamped, Numb. 33.49. and there they abode a good while, chap. 25.1. Gallas. but what certain kind of wood it was, it is now hard to define.

QUEST. X. Whence they had their shittim wood.

BUt the question here further is, whence the Israelites had this shittim wood. 1 It is not like that they grew about mount Sinai, as some think, for then it had been an easy matter to have provided of this kind of wood, there being so great store of it, and at hand, that they needed not to be specially admonished, to bring shittim wood: and it seemeth, chap. 35. verse. 24. that everyone had not of this wood. 2. R. Solomon, whom Lyranus followeth, and of the same opinion is R. Abraham, hath this conceit, that Jacob foreseeing by revelation, that his posterity should erect a Tabernacle unto God, did of purpose bring store of the roots of this shittim wood, and pla • ted them in Egypt, and so out of Egypt the Israelites brought them with them. But this Rabbi needed not to fetch this tale so far off, and to begin so high: for seeing Egypt aboundeth with all manner of trees, it is as like that this wood originally, and at the first grew in Egypt, being a low country and fruitful, as in the 〈…〉 region of Canaan: and it is imagined without any ground, that it was revealed to Jacob so long before, that God would make him a Tabernacle in the wilderness.

2. Oleaster misliking the former fable, yet thinketh that they might bring of that wood out of Egypt; because, chap. 35.24. by the phrase there used, Everyone, with whom was found Shittim wood, &c. It seemeth that they had it then in a readiness. But against this assertion it may be objected: 1. That the boo • ds of Shittim wood which went to the making of the Tabernacle, being in length ten cubits, and a cubit and half broad, chap. 26.16. every cubit according to the common measure, containing a foot and half, that is, half a yard; these boards being of such length and breadth could not conveniently be carried out of Egypt, being so cumbersome: for they had no other carriage, but upon their beasts and their own shoulders: and seeing they came out in haste, it cannot be devised how they should bring out with them boards being of that length and breadth. 2. Again, to what end should the Israelites have troubled themselves with such carriages? Moses yet had it not revealed unto him, that the Lord would have a Tabernacle made in the desert: and it is not like that they brought boards for their own private use, to make their tents of, as Oleaster thinketh: for they should have been too much combred with such carriage.

3. Therefore the more probable opinion is, that there was some of this kind of wood not far from Sinai, from whence the Israelites had it, Tostatus: which seemeth to be the opinion also of Jerome. But Tostatus thinketh it not to be likely that they had this wood from Abel shittim, mentioned, Numb. 33.49. both because it is not certain, whether any such wood was there growing, and beside it was in the country of the Amorites, who would not have suffered them to come into their land.

Contra. But these reasons conclude not: 1. It is like that the place being named of Shittim, had such wood growing there: as the valley of Elah was so called of the Oaks there growing, 1 Sam. 17.2. or Jericho is called the City of Palme trees, because of the Palms there situate, Deut. 34.3. 2. This valley was rather in the plain of Moab, whose country the Israelites were not to meddle with, than in the country of the Amorites, Numb. 33 48. But because the Israelites were not yet come so far as to Abel shittim, it is like that there was some of that wood nearer, from whence they had it, than Abel shittim, though there might be the greatest store and abundance thereof.

QUEST. XI. Why no iron was used in the Tabernacle.

NOw whereas three kind of metals are here named among the things to be offered, gold, silver, and brass: 1. It is to be considered, that these three were chosen as the most precious and perfect metals, and beside serviceable for the use of the Tabernacle. Gold and silver are held in all places to be the metals of greatest price and value; and the brass here named, is not to be taken for ordinary and common brass, which is subject as iron to rust and canker, but the finer sort, which hath some mixture and temper with more precious metal, such as the Corinthian brass was, which was tempered with silver and gold: for when the Romans took that City, they set the Temples on fire, wherein were Idols of gold, silver, and brass: all which being melted together did run into one lump, whereof came the Corinthian brass. 2. Beside these three there was no other kind of metal used, not tin or led, because they had been too weak and yielding, and not in that respect fit for the work of the Tabernacle: and iron, though it had been for the stifnesse and strength thereof fit for the service, yet it is a base and course metal, whereas God must be served with the best: and beside, if it should have been used for the pins, which were fastened into the ground, and stretched out the tent, they would have gathered rust, and so should not have been so convenient.

QUEST. XII. To what uses these things served which were offered.

THese things here prescribed, had their several uses in the work of the Tabernacle. 1. The gold served, to overlay the Ark with gold within and without, to make the rings thereof; the Cherubims also were made of gold; therewith was the table of show-bread overlaid; and the crown, with the rings thereof; the cups and goblets were made of pure gold; so was the candlestick with all the vessels thereto belonging; the taches that coupled the curtains were of gold; so were the heads of the pillars, that divided the most holy from the holy place, as it is expressed at large, chap. 26.27. 2. Of the silver were made all the sockets, or foot-stools of all the pillars round about the Tabernacle, and the chapters or heads of the same, chap. 38.28. 3. The brass was to make the brazen Altar, and all the vessels thereto belonging and all the sockets of the pillars, and the pins of the Tabernacle, chap. 38.31. 4. The blew silk, purple, scarlet, and fine linen, were to make the curtains, hangings and veils of the Tabernacle, and the priestly garments, as is shown chap. 27.28. 5. The goats hair was to make certain curtains to be a covering, for the Tabernacle, chap. 26.7. The Badgers skins and Ram skins were to make two other outward coverings, chap. 26.14. 6. The Shittim wood was employed toward the making of the Ark, and the bars thereof; the table of Shew-bread, with the bars likewise thereof; all the boards of the Tabernacle and the bars, chap. 27. The pillars also at the entrance of the Sanctuary, and which made the partition between the holy and most holy place, were of Shittim wood, chap. 26.32, 37. Likewise the Altar of burnt offerings, with the bars thereof, chap. 27. and the Altar of incense, with the bars, chap. 30. were of the same.

QUEST. XIII. Of the use of the oil and spices.

Vers. 6. OYle for the light, spices for the anointing oil, &c. 1. The Lamps and lights of the Tabernacle were not nourished or made, either of wax, because it hath a mixture of honey, which was not to be used in any offering, Levite. 2.11. or of tallow, for then it must be either of clean beasts, or unclean: but the unclean, nor •• y part thereof were not to be brought into the Tabernacle. The clean beasts were of two sorts, either such which they might eat of, but not sacrifice, as the Hart, the Rocbuck, and the like: but these being unclean in respect of any religious use, because they were not to be sacrificed, no part thereof was to be brought into the Tabernacle. And as for the clean beasts, which might • e sacrificed, the fat thereof was to be burned upon the Altar, Tostat. qu. 6.

2. These spices were of two sorts; some were to be tempered and incorporate together to make a soft and liquid ointment, and some to be beaten to powder, to make a sweet perfume: they were to bring them, not mixed or compounded, but in their simple nature: for neither did they know how to compound them, but Moses by God's direction shown after how they should be made: and beside, if they had brought the ointment and perfume ready compounded, there had been danger, lest they should have profaned it for their private uses, which is straitly forbidden, chap. 30. Tostat. qu. 8.

QUEST. XIV. Of the mystical and moral application of these divers oblations.

COncerning the spiritual application, and end of these divers oblations, 1. Beda doth mystically interpret them: by the gold, he understandeth a sincere faith, more precious than gold: by silver, the confession of faith: by the blew or silk color, the lifting up of our hearts to heaven: by the purple, the sufferings and passions which are endured for the truth: by the double scarlet, the twofold love of God, and our neighbors: by the silk, the chastity of the flesh: by the goats heir, whereof they made sackcloth, repentance. 2. But Rupertus application is more fit, and less curious: by these divers oblations, he understandeth the divers gifts which God hath bestowed upon his Church. As some he gave to be Apostles, some Prophets, some Evangelists: Haec grandia dona, aurum, argentum sunt, &c. These great gifts are as the gold, silver, and precious stones, whereby the spiritual Temple is built. 3. Likewise Procopius maketh this moral use: that as here the Lord accepteth not only the gold and silver; sed ne{que} la • aem caprinam aspernatur, &c. so neither doth he despise even the goats hair, if it be offered with a frank mind, &c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith, as our blessed Savior commended the devotion of the poor widow, that threw two mites into the treasury.

QUEST. XV. Of the signification of the Sanctuary, and wherefore it was ordained.

Vers. 8. ALso they shall make me a Sanctuary. 1. Some Hebrew Rabbin's, as R. Abraham, Ab. Ezra, do very curiously by the Tabernacle decipher the three worlds, the Intellectuall world, where is the seat of God with his Angels: for so over the Ark was God's mercy seat, and the Cherubims stretching their wings over it, represented the Angels and blessed Spirits. And the Material world: as they would have the blew covering to signify heaven: the veil, the clouds: the seven lamps, the seven planets: by the fire on the Altar, and the water in the laver, they understand the element of fire and water. So the third world, which is called the little world, which is within man, they would have represented by this Tabernacle: as in the Ark there were two tables, so there is in man's mind understanding, and reason: as there were divers instruments in the Tabernacle, for divers purposes, so in man there are divers organical parts for the natural functions and operations. And in this curious manner the Rabbin's go on, pleasing themselves in their own fancies: whereas the Lord ordained not his Tabernacle for any such end or purpose, but only that they might have a place, where to profess the worship of God, that he might dwell among them, and show them comfortable signs of his presence in hearing their prayers, and granting their requests.

2. Yea these Rabbin's to their curiosity add impiety: for they think that God ordained the Tabernacle, and the instruments of divers figures, and divers metals, Vt diversae virtutes à coelestibus influxae recipiantur, &c. That thereby divers virtues should have their influence from the celestial bodies: and to this end, they say, the Temple was afterward built at Jerusalem, because of some supernatural influence in that place more than in others. In which Rabbinical assertion Ab. Ezra bewrayeth, 1. Both impiety, making God as an Inchanter or Sorcerer, working by figures and metals, as Magicians in their enchantments observe such things; whereas the Lord by his Law condemneth all such superstitions: 2. As also absurdity, tying the Lord's supernatural working to certain places and instruments: God's natural operation indeed is exercised by such natural subordinate means, as he hath appointed; but his supernatural work is not limited to places nor means. 3. Likewise, an impossibility followeth in making corporal and material things, the instruments to convey spiritual graces, whereas spiritual things are not derived, but by spiritual means, Tostat. qu. 9.

3. But the true ends wherefore the Sanctuary was ordained, where these: First, the Historical, that seeing God had made the Israelites a peculiar people to himself, that they might have a peculiar kind of worship from all other nations: therefore God appointeth a certain place, with certain persons and Ministers, by whom certain rites and ceremonies should be performed, whereby he would be worshipped with more reverence, sanctity, and purity, than the Gentiles worshipped their gods, Tostat. qu. 9.

Secondly, for the mystical end: Beda saith, that this earthly Tabernacle representeth the heavenly, unto the similitude whereof we should conform ourselves in earth: Si ad Angelorum in coelis consortia tendimus, debemus vitam eorum in terris, &c. imitari ; If we tend to enjoy the company of Angels in heaven, we should imitate their life in earth. The Tabernacle also signifieth Christ, by whom God is worshipped, and in whom God doth manifest himself unto us, Simler.

Thirdly, every faithful man is this Temple of God, as the Apostle applieth it: Ye are the temple of the living God, as God hath said, I will dwell among them, and walk there. Whereupon Bernard maketh this moral application, Et nos mundemus conscientiam nostram, &c. And let us purge our conscience, that when the Lord cometh, paratam in nobis inveniat mansionem, he may find in us a mansion prepared.

QUEST. XVI. How the Lord is said to dwell in the Sanctuary.

Vers. 8. THat I may dwell among them. 1. God hath three kind of temples, Habitat principaliter in seipso, &c. He dwelleth principally in himself, because he only comprehendeth himself: as Apocal. 21.22. The Lord God almighty, and the Lamb, are the temple of the celestial Jerusalem. Habitat Deus in do •• sacrata, &c. God also dwelleth in his sacred house, by that spiritual worship which is there exhibited unto him. Habitat Christus per fidem in cordibus, &c. And Christ dwelleth by faith in our hearts, Thomas. 2. But God is not said to dwell in the Sanctuary, as though he were there concluded, whom neither heavens nor earth can contain: but because there he revealed himself by his word, and heard their prayers, Et gratiosa sua prasentia signa instituit ; And appointed there signs of his gracious presence, Marbach. And we must remember, Non immensam Dei essentiam, sed nomen & memoriam illius ibi habitasse ; Not that the infinite essence of God, but his name and memorial there dwelled, Calvin. 3. And this he did in respect of the people's infirmity: Praesentiam gratiae voluit visibili symbolo testari ; He would testify his presence by some visible sign, Calvin. And this he did for the people's ease, that they should not need to come unto that mountain to offer their sacrifices, Lyranus. And because the people were not yet reclaimed from their superstitions, Necessarius erat aliquis cultus externus, ne diffluerent, &c. An external form of worship was necessary, lest they might have fallen to some other, Ferus. And God telleth them, he will dwell among them, Vt sumptum hilariter faciant, &c. That they more cheerfully might bestow upon this work, Calvin. Et ut cum timeant praesentem semper ; And that they might always fear God, and stand in awe of him, as continually present among them, Pelican.

QUEST. XVII. Whether Moses saw a pattern of the Tabernacle in the mount.

Vers. 9. ACcording to all that I show thee. 1. Ferus thinketh, that God shown unto Moses the Tabernacle in the mount, Non externa vision, sed interna & prophe • ica; Not by any external vision, but internal and prophetical. But if Moses had not seen the very fashion and proportion of the Tabernacle, he could not so exactly in every respect have caused it afterward to be made, according to this description. 2. Therefore Lyranus opinion is rather to be received: Ostendit vision imaginaria, &c. He shown the Tabernacle unto Moses by an imaginary vision. So two ways was the Tabernacle shown Moses: for first, everything was described and expressed in word: Deinde ad majorem evidentior • m{que} cognitionem ; And afterward for more evident and full knowledge, they were shown unto him in vision, Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith, which signifieth not the similitude or pattern, but the edifice it self. So that the Lord shown unto Moses the very form and fashion of the Tabernacle: he saw it not in dream, but it was represented to his sight, as is evident, verse. 40. 3. And as first that heavenly pattern which Moses saw, was shown to make the terrene Tabernacle by: so also the external Tabernacle served to be a type and exemplar of heavenly things, as the Apostle showeth, Heb. 8.5. And so Rupertus reconcileth Moses and the Apostle: for because the celestial pattern was first shown unto Moses, whereby he should make the external Tabernacle, therefore Ipsa c • lestia illi exemplaria dicuntur ; The celestial are said to be a pattern or exemplar unto him: but because the Apostle would have the Hebrews, that by these external things, Extenderent se ad cognitionem coelesti •• ; They should tend to the knowledge of heavenly things: Terrestria haec dicta sunt exemplaria coelesti • m ; These terrestiall things are said to be patterns of the heavenly.

QUEST. XVIII. Of the excellency and dignity of the Ark, and why it was made.

Vers. 10. THey shall make an Ark. First, those things are described which were within the Tabernacle, then the Tabernacle it self is appointed to be made, c. 27. And first he beginneth with the Ark, which was in the most holy place of all: and then those things are described in this Chapter, which were without the veil in the holy place, as the table of show-bread, and the candlestick, Lyranus. 2. The word here used, is aron, which signifieth a chest or coffin; as Joseph's body was put up in such an one, and I • hoiada the Priest made an ark or chest to put the money in that was gathered, Montan. De a • e. fabric. 3. The Ark was the principal part of the Tabernacle; which was made for these three ends: 1. That it should be as a rest and stay of the mercy seat, from whence the Lord gave his answers: 2. That therein might be placed the tables of stone, Deut. 10.1, 2. Ferus and Tostatus think, that therein also were placed the pot of Manna, and Aaron's rod: but it is evident, 1 King. 8.9. that the tables of stone only were in the Ark: the other were rather placed before it. 3. The Ark was made, that the Israelites might have some certainty where to offer their sacrifices: for wheresoever the Ark was, there they might lawfully sacrifice, Ferus. 4. The Ark, God would have to be greatly reverenced of all: and to that end, the Lord did three ways honor it: first, by his presence, in giving his answers and oracles from the mercy seat, Pellic. Secondly, in suffering none to look upon it: for fifty thousand of the Bethshamites were slain, because they gazed upon the Ark, 1 Sam. 6. nay it was not lawful for the Levites to look into it, nor the Priests the sons of Aaron, only the high Priest, that went in once in the year to make reconciliation, did see it, Tostat. qu. 11. Thirdly, the Lord by divers miracles did countenance the Ark, as before it, the waters of Jordan were divided, the walls of Jericho fell down, Dagon, the Idol of the Philistines, before it, lost both his head and hands, August.

QUEST. XIX. Of the bigness of the Ark, and how the embite is to be taken here.

Vers. 10. TWo cubits and an half long. 1. This could not be the great Geometrical cubit, which contained six common cubits, as Origen testifieth, hom. 2. in Genes. for then the Ark had been too wide and large to be carried upon men's shoulders, Tostat. quast. 12. 2. Neither is this measure of a cubit to be taken according to Moses cubit, as Tostatus thinketh; for he speaketh of a certain known and usual measure: but if the measure should be taken according to the length of a man's arm, from the cubit or elbow to the top of the fingers, it should be uncertain. 3. Some would have it understood not of the common cubit, but of that which was called cubitus sacer, the sacred cubit, which contained seven hands breadth, whereas the common had but six, P • large. But Montanus giveth but five hands breadth unto the common cubit, and but six to the other, which he calleth legal • m cubitum, the legal or lawful cubit. It seemeth rather, that the usual cubit contained six hands breadth, that is, 24. fingers: and the other, 27. fingers, or seven hands breadth, as Herodotus showeth, lib. 1. And so it is evident, Ezech. 40.5. that the great cubit, called regius cubitus, the Kings cubit, was the common cubit, and an hand breadth which was four fingers, or three thumbs more than the ordinary. But seeing this great cubit was used among the Persians, called regius cubitus Persarum, the Kings cubit, or Persian cubit, which was not in use among the Hebrews before the captivity, it is not like that this measure was followed in the making of the Tabernacle. 4. Wherefore I think rather, that the usual and ordinary cubit is here to be taken, which contained two hands breadth of the greater fifth, and six of the less: the great or large hand breadth called 〈 in non-Latin alphabet 〉 , contained twelve fingers, the space between the thumb and the little finger stretched out: the less called 〈 in non-Latin alphabet 〉 , contained but four fingers. So then whereas Iusephus saith, that the Ark was five palm • or hand breadths long, and there broad, he meaneth the large and great palm or hand breadth, called 〈 in non-Latin alphabet 〉 , and so they make two cubits and half in length, and a cubit and half in breadth. Beda followeth this account of Josephus, saying, Nec putu • dum hominum Iudaum, in scriptures divinis & secularibus doctissimum hoc petuisse latere▪ &c. It is not like that a Jew being learned in divine and secular writings, could be ignorant herein. And in this sense do B • rrhaius and Ribera take the cubit here.

QUEST. XX. Whether the rings and bars were in the length or breadth of the Ark.

Vers. 12. TWo rings shall be on the one side, &c. 1. Tostacus therein following the opinion of R. S • lamo, thinketh that these rings, thorough the which the bars were put to carry the Ark, were not in the length, but the breadth of the Ark: for if the bars had been put long ways, then there had been but a cubit and half, the breadth of the Ark between bar and bar, which space had been too narrow for two to carry behind, and two before; one should have hindered another. But this is a slender conjecture: for they which carried the Ark may be supposed to have borne it upon their near shoulders, and so they might have room enough without hindering one another. Cajetan is of the same opinion, that the Ark was carried secundum latitudinem, at the breadth, not long ways: and his reason is, for more dignity sake, that it should not be carried as a thing of burden, long ways. But there is no more grace or dignity in carrying one way than another: it seemeth they rather respected in the carriage easiness and comeliness, which was performed in carrying it in length more than in breadth. 2. Therefore Josephus opinion is more probable, that, annuli inerant ex • tro{que} longiore latere, the rings were set on each of the long sides. So also Montanus. And this is more agreeable to the text, that saith the rings were in the sides of the Ark, which were in the length: the other were the ends, not the sides, Lyranus.

QUEST. XXI. Whether anything were in the Ark beside the tables of stone.

Vers. 16. THou shalt put in the Ark the Testimony, which I shall give thee. 1. Rupertus here by this Testimony understandeth not only the Tables of stone, but the pot of Manna also, and Aaron's Rod. But that cannot be, as Tostatus reasoneth, because this Testimony here spoken of was given by God himself, so were neither of the other. And although the other were in some sense testimonies also unto Israel, as the pot of Manna testified unto them how God miraculously fed them in the wilderness, and Aaron's Rod testified, that the tribe of Levi usurped not that calling, but were therein appointed of God: yet the Tables of the Law were specially so called, quia testes erant, &c. because they were witnesses between God and his people, that they had received these precepts of God, and promised obedience, Lyranus. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words, yet he thinketh that all these three were in the Ark, quaest. 11. and that the book of Deuteronomy, which Moses writ, was there also: which Moses commanded the Levites to put in the side of the Ark, Deut. 31. And this they think to be confirmed by the Apostles testimony, Hebr. 9.3. After the second veil was the Tabernacle, which is called the Holiest of all, which had the golden censer, and the Ark of the Testament overlaid with gold, in the which the golden p • t, which had Manna, was, and Aaron's rod that had budded, and the tables of the Testament. But in this place, as Junius, Ribera, Pelargus have well observed, the relative 〈 in non-Latin alphabet 〉 , in qua, in the which, is not referred to the Testament, but to 〈 in non-Latin alphabet 〉 , the Tabernacle before spoken of: for it is not unusual for the relative to be referred to the former antecedent, as may be observed in divers places. 3. Therefore the truth is, that there was nothing in the Ark beside the tables of the Law, as is evidently testified, 2 King. 8.9. and 2 Chron. 5.10.

Some do answer, that in Moses time all these were in the Ark, but not in Solomon's: so Catharinus: and some conjecture, that the enemies might have taken away the other, when the Ark was in their custody: sic Genevens. But Josephus evidently witnesseth, that there was never anything put within the Ark, saving the tables of stone.

Thomas Aquinas thinketh that the tables of stone are said to be there, because although the rest were there also, the Ark was made specially to keep those tables of stone. But the text is plain that there was nothing there beside.

Anselmus saith, that they are said to be in the Ark, because they were near to the Ark. But it is evident that the tables of stone were not only near the Ark, but in the Ark it self: therefore in the same sense they are not all said to be in the Ark.

Lyranus ▪ in 2 King. 8. Abulens. qu. 6. and Cajetan, affirm, that the tables of the Law were only in the Ark, and the other two were in a little che • t or coffer in the side of the Ark. But this Ribera saith is come •• entitium ▪ imagined: for we read not of any such thing made without the Ark.

Therefore the best resolution is this, that the tables of the Law were only in the Ark: the other two, Aaron's Rod, and the pot of Manna were only placed before the Ark: As Exod. 16.34. the pot of Manna is said to be laid up before the Testimony to be kept: So Num. 17.10. the Lord said to Moses, Bring 〈◊〉 Rod before the Testimony to be kept ▪ but we read not that it is anywhere said of the two table • , that they were laid up before the Lord. And concerning the book of Deuteronomy which Moses did write, it was not put into the Ark, but without, near unto the Ark in the Tabernacle, because it was found afterward in Josiah time in the place where the treasure was, 2 Chron. 34.14. Ribera.

QUEST. XXII. Of the spiritual and mystical signification of the Ark.

COncerning the typical and mystical application of the Ark and the ornaments thereof, 1. Beds applieth it unto Christ's incarnation, that a • the Ark was made of wood, which putrefied not overlayed within and without with gold: so Christ took a body without sin, in whom were hid all the treasures of heavenly wisdom. 2. Rupertus thus collecteth, that as the Ark is described to be two cubits and half in length, equal to the sta • ure of man, so God hath appeared in earth, and shown himself unto the capacity of them. 3. By the Ark Gregory understandeth the Church: by the four rings the four Gospels; by the bars, the Preachers and Pastors of the Church, which carry the Ark, and propagate the truth. 4. Likewise Cyril by the Ark insinuateth Christ's body, which was incorruptible, as the other was made of dureable and lasting wood: and as it was covered within and without with gold: sic pr • ci • sa & regalia omnia in eo sunt ; So all things were preciou • and princely in him. 5. Lyranus by the three things in the Ark contained, would have described the three offices of Christ; by the Tables of the Law, regiam dignitatem, the kingly dignity, because it belongeth unto the King to make Laws; the Rod of Aaron betokeneth the Priesthood; the pot of Manna, cibatione • h fidel • um, the feeding of the faithful: wherein consisteth the prophetical office of Christ. 6. Marbachius more at large doth thus allegori •• it: 1. The gold of the Ark showeth the divine nature of Christ; the wood his humanity. 2. The crown of the Ark signifieth, that he was crowned with the graces and gifts of the Spirit. 3. By the preaching of the Gospel the name of Christ is published to all the world, as the Ark was carried by four rings. 4. The Tables of the Law in the Ark show that Christ was the end of the Law. 5. The pot of Manna signifieth that Christ is the true food of our souls. 6. Aaron's Rod that budded was a type of Christ's resurrection, whose body revived, and as it were flourished out of the grave. But▪ as in general the Tabernacle was a type and figure of celestial things, as the Apostle showeth, Hebr. 19.5. and the chief scope of those ceremonies was to set forth the spiritual state of the Church under Christ, yet notwithstanding it is not necessary neither convenient, to make such a typical application in particular of everything which belonged unto the Tabernacle: though the principal ceremonies of the Law served to shadow forth the body, which was Christ, yet they had many ceremonies which had no such signification, but served only as ornaments of their external service. Herein therefore that assertion of Tostatus may be approved, Totus ill status figur alis fuit in universali, non in particulari, &c. All that state was figurative in general (because the whole state of the Old Testament had that end to prefigure the new) but not in every particular.

QUEST. XXIII. Of the covering of the Ark, what fashion it was of, whether it covered the Ark, or hung over.

Vers. 17. THou shalt make a mercy seat, &c. 1. The word caphoreth signifieth both a covering, and a propitiatory; being derived of caphar, which signifieth both to hide and cover, and to appease: which word showeth a twofold use thereof, both to be a cover for the Ark, and to be a place from whence they should receive answers from God, and make atonement with him. 2. This cover was not made of Shitti • wood as the Ark was, and overlaid with gold, but it was made all of pure gold, because it was as it were the Lord's seat, who is said to dwell between the Cherubims, Isai. 37.16. 3. This cover was not held up aloft in the hands of the Cherubims, as Oleaster, Caejetane, Marbach, and some other think, that it might be as the seat, and the Ark as God's footstool: but it was made to cover the Ark with, as thinketh R. Solomon ▪ and it is the general opinion of the Hebrews: 1. both because it is prescribed to be of the same bigness and proportion for length and breadth, which the Ark was of, that it might be fit to cover it: 2. As also, the Cherubs were to be made with work beaten out with the hammer out of the ends of the mercy seat: which could not be done so conveniently, if they had held the table in their hands, Tostat. 3. As also because there is no mention made of any other covering which the Ark had, and it was not like to be left open or uncovered: this propitiatory or mercy seat was to that end to close above upon the Ark, Lyranus. 4. And so much is expressed, verse. 21. Thou shalt put the mercy 〈◊〉 above upon the Ark. 5. And to this end the Ark had a crown made round about in the brim thereof, to close up and hide the joint, where the covering and the Ark did meet, Junius. Thus much also Augustine doth gather by the form and proportion of the Ark, Proculdubio tantae formae ar • am fieri pracepit, quat • geretur arca, &c. He commanded an ark to be made of such a form to cover the Ark with. 5. There are but two dimensions prescribed of this cover, how long and how broad it should be; it was not necessary to apportion the thickness, as before the depth or height of the Ark was described: but it is left to Moses discretion, that it should be made of such a thickness, ne tenuitate flecteretur, that it might not bend, but be stiff enough to put off and on, Cajetan. 6. This covering neither opened with joints▪ as other chest lids, because it was not to be opened often, but they were to rear it upright: neither needed it to have any latch or haspe to keep it shut, because it was set in such a place whither none used to come, Tostatus qua • st. 17.

QUEST. XXIV. Of the signified 〈◊〉 of this word Cherub.

Vers. 18. THou shalt make thee two Cherubims of gold. 1. The Rabbin's, as R. David witnesseth, think that this word is compounded of caph, which is a note of similitude, and rubh, a boy, and the sense of the word to be this, As a boy▪ Vatabl •• . But the Cherubims were not always in the form and shape of men: as appeareth, Ezech. 1. where the Cherubims had the face of an Eagle, a Lion, a Bullock, Calvin. 2. Oleaster thinketh it may rather be derived of rabbah, which signifieth to multiply: and so it may be taken for the Angels, because of their multitude. 3. Jerome will have this word to signify the multitude of knowledge; but how it should have such signification, it appeareth not. • aguine will have it derived of • acar, which signifieth to know, and 〈…〉 . But this seemeth to be fetched somewhat far off. 4. Cajetan saith, Significa • 〈…〉 sed vortutis ; It signifieth great, not in quantity, but in virtue, and power. 5. 〈…〉 maketh this observation, that Cherubim with van, always signifieth the creature, but without van, the work it self of Cherubims. But this observation doth not always hold; for in this place, cherub 〈◊〉 the singular number is expressed with van, though Cherubim in the plural be written without is: 〈…〉 they both in this place do signify the work of the Cherubims. 6. Therefore the best and 〈◊〉 sense of this word, is to signify a beautiful picture, and is metaphorically translated from external and material things, to spiritual, because the Angels are beautified and adorned with many excellent 〈…〉 . In which sense the King of Tyrus, in respect of his glorious state, is called the anointed Cherub, Ezech. 28.14.

QUEST. XXV. What form and fashion these Cherubims were of.

COncerning the form and fashion of these Cherubims, there are divers opinions: 1. Josephus thinketh they had the similitude of certain birds, which are not known unto us, being found only in the remote parts of the world: and the reason of his opinion may be this, lest if they had been after the similitude of any known thing, it might have ministered occasion of idolatry. But Josephus is convinced by that which is written, Gen. 3. that the Cherubims were see to keep the way to Paradise: they were not fowls or other winged beasts, but Angels which kept that way: neither was there here any fear of idolatry, because these Cherubims were not in the open view and sight of the people, but in the most holy place, whither none had access, but only the high 〈◊〉 , and that once in the year.

2. R. Abraham, Ab. Ezra thinketh, that the Cherubims do signify any shape, either of bird, beast, or man: as Ezech. 1. the beasts which appeared, having the face of an Eagle, a Lion, a Bullock, a Man, are chap. 10. called Cherubims. Contra. The Prophet calleth them Cherubims, not in respect of that form and shape, wherein they appeared, but because he knew th • m to be Angels and blessed spirits that so appeared; therefore he giveth the 〈◊〉 name to them all, and there their form and shape is expressed: but when they are called Cherubims, without any determination of their form, they are always held to have appeared in human shape, Tostat. qu. 〈◊〉 .

3. Oleaster leaveth not this matter indifferent, as Ab. Ezra ▪ but thinketh that these Cherubims had rather, formam animalium, the son of beasts, such as Ezekiel describeth, than of men; because it is nowhere expressed, that the Cherubims had the shape of men, as there they are described to have the faces of beasts: and beside, if they had been made like men with hands, that would have hindered the stretching out of their, wings Contra. 1. As though the Cherubims in Ezekiel are not as well said to have had the face of a man, as of other creatures there expressed. 2. To take away the other doubt and difficulty, we need not imagine with Montanus, who se •• eth forth the Cherubs with wings only, without hands: for that were an imperfect form, to give them the shape of a man without hands: and the Cherubs described, Ezech. 1▪ 8. had 〈◊〉 which came under their wings: but the Cherubs might very well be described with stretching out wings, notwithstanding their hands, which they either touched the mercy seat with, as some think, 〈◊〉 her held them upright, as praising God, as R. Solomon.

4. Montanus saith, 〈…〉 ; That these Cherubs were divers, in the shape of male and female. But that is not like 〈◊〉 they were made to represent the Angels and blessed Spirits, where is no diversity of sex, of male or female.

5. The opinion than of R. Solomon is the •• st, that the Cherubs were pictured and portraited in human shape, in the form of young men▪ because so the Angels used to appear in times past▪ as to Abraham and Lot, and they 〈…〉 the Angeli were sent from heaven, they are said to fly, as birds 〈…〉 the ground, Tostat. And what shape the Cherubims were of 〈…〉 be gathered by the description 〈◊〉 those which Solomon made, which stood upright on their feet, 2 Chron. 3. • 3. 〈…〉 understood of any other than the human shape, Pelarg. Ribera. They were pictured with wings, and not naked, as Montanus describeth them, but clothed and appareled▪ because it is forbid • n • chap. 20. 〈…〉 should be discovered at God's Altar, Junius.

QUEST. XXVI▪ 〈…〉 Cherubim, 〈◊〉 Seraphim.

BUt it will here 〈…〉 these are called Cherubim, rather then Seraphim, which is another name gi • en 〈◊〉 Angels, 〈…〉 .

1. Some were of opinion, that they might indifferently be called either Cherubim, or Seraphim: but Jerome confuteth them, writing 〈…〉 say in their prayers, Thou which sittest 〈…〉 nowhere used in Scripture, but only 〈…〉 .

2. Others answer, that the Seraphim • 〈…〉 which shall be revealed in the next world, the Cherubims, ad ministerium, for the ministry and service of God: and therefore the Cherubims are here pictured, rather than the Seraphims. Contra. 1. But the most holy place, where these Cherubims were set, was made to represent God's glory: therefore the Cherubim served here to set forth God's glory. 2. The Seraphims also were ministering Spirits, as well as the Cherubims, as they are set forth, Isaiah 6.

3. Neither is it a sufficient answer to say, that the Seraphims appeared with six wings a piece, Isaiah 6. and these had but two, they were therefore Cherubims not Seraphims: for the Cherubs, that here were described but with two wings, Ezach. 1.6. were said to have four. So that if that were a good reason, these should neither be called Cherubims: Therefore they are not so called or distinguished, in respect of their more or fewer wings: for the Angels being Spirits, have neither wings, nor any other visible shape of themselves, but they are described and called diversely, according to those several offices and employments, wherein it pleaseth God to use them.

4. Ribera maketh this to be the reason, why God is said to fit upon the Cherubims, which word signifieth multitude of knowledge, to show that God far exceedeth the wisdom and knowledge even of those excellent Spirits: and therefore he is said to sit above the Cherubims. But beside that this signification of the word Cherub hath no ground, as is before shown, God in this sense might as well be said to fit between the Seraphim, which signifieth burning as fire, for the Lord in brightness and in fiery justice exceedeth the Angels.

5. This reason then may rather be yielded, Visiones ad rerum s •• arum argumenta accommodanda sunt ; Visions must be applied unto the argument and scope of the things themselves, Iun. in Isai. 6.2. Now because Seraphim is a name given to the Angels, in respect of their fiery and purging zeal, they are so called, when they are sent to purge and cleanse the world, in being ministers of God's judgments: but Cherubim being a title of love and favor, being taken for a beautiful and lovely picture, this name was more fit to be used in this place, these Cherubs being to attend upon God's mercy seat, from whence he shown and extended his favor.

QUEST. XXVII. On which side of the Ark the Cherubs were placed.

Vers. 18. THou shalt make them at the two ends of the Mercy seat, &c. • . Cajetan is of opinion, that these two Cherubs were set one against the other in the long sides of the Ark, and not at the ends: Extrema propitiatorii intellige extrema longitudinis ; The ends of the Mercy seat understand to be the ends of the length. But this agreeth not with the description; for they are said to cover the Mercy seat with their wings: but if one Cherub were of one side, and the other against it in the length of two cubits and an half, if they stretched their wings out right, the two ends should be left uncovered▪ and so should they be, if they put their wings cross one toward another.

2. Some think that both the Cherubs were of one side in the length, and the right wing of the one to touch the left of another. But this cannot stand neither, for their wings could not by this means cover the Ark; and beside, their faces must be one toward another, and toward the Mercy seat also: which could not be, if they stood both upon one side; for then turning their faces one toward another, they should turn them away from the Mercy seat.

3. Some admitting, that the Cherubs were placed at the two ends in the breadth; yet think that they stretched their wings on high, and not directly one toward another. And Cajetan is of the same opinion, alas non expansa • ad latera, &c. that their wings were not stretched out on the sides, to the right hand or left, but upward. Now the text putteth both together, that they shall both stretch their wings on high, and cover the Mercy seat: But if they should only stretch them upward upright, and their wings not one meet another, then the long sides of the Ark should be left uncovered.

4. Wherefore, it is most agreeable to the text, that these Cherubs were made, not in the length of the Mercy seat, but in the breadth; because they are prescribed to be made in the two end • ; and then they stretched their wings in such sort one toward another over the Mercy seat, as that they covered it, Tostat. Montan. Lippoman.

QUEST. XXVIII. Whether the Cherubims stood upon the ground, or upon the Mercy seat.

Vers. 19. OF the Mercy seat shall ye make the Cherubims, &c. 1. Some think that these Cherubims did stand upon the ground, and so held up the Mercy seat between them, in their hands. Sic Thomas, Cajetan. For the Propitiatorie being the seat of God, it would seem inconvenient, that the Cherubs should stand upon it. But this reason is nothing for it was not the very seat and throne of God, but a figure and representation only; and yet we read • , Isaiah 6.2. that the Seraphims indeed did stand upon the throne of God.

2. Oleaster seemeth to think that these Cherubs, 〈◊〉 saper capita propitiat • rium, did hold the Mercy seat upon their head, as Ezech. 10.1. The throne of God appeared above upon the head of the Cherubims. But that place serveth not so express • the description of the Cherubims, made here by Moses no more than the other parts of that vision, that everyone of th • se Cherubs had four faces, and 〈◊〉 i • wings. And if the Cherubs had held it upon their heads, it could not have 〈◊〉 put upon the Ark, as it is said verse. 21.

3. 〈◊〉 ▪ in his description maketh the Cherubim • • aked standing upright, with their feet upon the Mercy seat▪ But seeing they were made with the 〈◊〉 out of the Mercy seat, of the very 〈◊〉 p •• ce of gold, it 〈◊〉 like, that the whole 〈◊〉 of a man at large, from the feet to the head, was so beaten out with the hammer: and therefore Tostatus conj ••• ureth well, 〈…〉 cu • pedebus the Cherubim • 〈…〉 with their feet.

4. Wherefore R. Solomon thinketh • ight, that 〈…〉 , the Cherubs stood upon the cover: for Exod. 37.7. they are said to be made upon the two ends of the Mercy seat; and if they had stood upon the ground, the covering could not have been put close to the Ark to cover it: yet it is not to be imagined, that the Cherubs stood aloft with their fee • and all; for such a complete and full picture, could hardly be made with the hammer out of the same piece: but it is like, that the upper part only of the Cherubs was so beaten and drawn out; such as were afterward wrought in the curtains, chap. 26.1. And thus the picture of the Cherubs standeth drawn in some Geneva Bibles.

QUEST. XXIX. The difference between the Cherubims which Moses made, and those which Solomon set up.

BUt here it shall not be amiss to observe the differences between these Cherubims which Moses made, and those which Solomon afterward set up in the inner house of the Temple: 1. They differed in the matter; these were all of gold, but those were made of Olive-tree overlaid with gold, 1 King. 6.21. 2. Those were ten cubits high▪ and their wings each of them five cubits, from the end of one wing to another were ten cubits, ibid. verse. 24. Cajetan ; but these Cherubs wings could not be two cubits and an half long: for their wings meeting together did but cover the Mercy seat, which was but two cubits and an half long. 3. Their wings were spread all one way, and they stood together, with one wing they touched one another, and with the other they touched the walls of each side, 2 Chron. 3.12. but these Cherubs stood at the two ends of the Mercy seat. 4. Solomon's Cherubims looked both one way toward the house Eastward, but these looked one toward another, at the two ends of the Ark, North and South, Ribera. 5. Those stood upon their feet on the ground, ibid. but these were set upon the Mercy seat. 6. Those served to cover the Mercy seat which covered the Ark: but these were made over and beside for an ornament to the house: for there were together both the Cherubs upon the Ark, which Moses caused to be made, and those other which Solomon set up, as Abulensis thinketh.

QUEST. XXX. Of the places where the Lord used to speak with Moses.

Vers. 2 • . THere I will appoint with thee, &c. 1. There were two uses of the Mercy seat: one was external to serve for a covering of the Ark; the other was spiritual, it was as God's oracle from whence the Lord revealed his will as sometime out of the fiery bush, and afterward out of the cloud, so now he would speak unto him from between the Cherubims, Lippoman. 2. God speaketh after the manner of men, more principis statuentis locum audientia, as a Prince that appointeth a place of audience: and he saith thus much in effect, Thou shalt not need to come always unto mount Sinai▪ to consult with me, I will be ready to hear thee from this Mercy seat, Cajetan. 3. There were three places where the Lord gave audience to Moses, and where he used to speak unto him: one was at the door of the Tabernacle, where the Altar of burn • offerings was, chap. 29.42. the other was out of the cloudy pillar, Numb. 12.5. but this for the most part did concur with the other: for the pillar of the cloud did usually stand in the door of the Tabernacle, when the Lord fro • thence spake unto Moses: but the chief and principal place from the which the Lord spake unto Moses, was the Mercy seat, Numb. 7.89. Wh •• Moses went into the Tabernacle of the congregation to speak with God, he 〈◊〉 the voice of one speaking unto him from the Mercy seat, &c.

QUEST. XXXI. Whether God himself, or an Angel spake from the Mercy seat.

Vers. 22. FRom above the Mercy seat, &c. will I tell thee▪ Tostatus thinketh, that it was not God himself that framed this voice from the Mercy seat▪ but some Angel, and that by certain instruments, as by the condensation and thickning of the ai • e between the Cherubims over the Mercy seat: which was not seen by reason the high Priest when he entered into the most holy place filled it with the smoke of the incense, so that the Mercy seat was covered therewith, Levite. 16.13. And he addeth further, That Deus no • 〈…〉 voice • , &c. God could not create those voices, because a voice is made by prolation successively: Sed Deus non potest ager • per successionem ▪ But God cannot do anything successively▪ as we cannot do anything in an instant, &c. Thus Tostat. qu. 22.

Contra. 1. It is not doubted of, but that Angels by their Angelical power can frame voices and sounds by such means and instruments as they apply to that end: but if an Angel can bring forth a voice by means, much more God can do it, that made the Angels, and that without means. 2. The cloud of the incense was not to that end to hide the co •• ealed and thickened air upon the Mercy seat▪ but somewhat to obscure the sight of the Mercy seat it self▪ that the high Priest should not ga • e too much upon it. 3. To say that God cannot create a voice, i • to deny his power, to whom nothing is impossible. 4. And though God can do whatsoever it pleaseth him in a moment, yet he doth also sometime work successively, to apply himself to on • capacity: as he thought good to be six days in making the world, which he could have dispatched in a moment. So the Lord could have healed Naama • s leprosy with once washing, but his flesh was not healed till he had seven times washed. Our blessed Savior could with once laying on of this hands have 〈◊〉 the blind man, but he thought good to restore his fight by degrees▪ at the first he saw men walking like •• ees, and at the second laying on of his hands, he sa • every man afar off cleerel • ▪ • . But that it was the Lord himself, not an Angel, that used to speak from the Mercy seat it is evident▪ •• th because they used to pray unto him that sat between the Cherubims▪ and they give unto him the 〈…〉 God of Israel: as Flez • kiah prayeth, O Ie •• vah 〈…〉 ▪ the God of Israel, which 〈…〉 Cherubims, thou art very God alone over all the kingdoms of the earth▪ th •• hast made the heaven and the earth. These titles and attributes, to be the Lord of hos • s, the God of Israel, God alone, 〈◊〉 of heaven and earth, do 〈◊〉 only unto God, and cannot be given unto any Angel.

QUEST. XXXII. Of the spiritual signification of the pr • pitiatorie.

NOw to show the signification of this Propitiatory and Mercy seat: 1. Augustine thus applieth it: The two Cherubs do shadow the Propitiatory, that is, honorant velando, they do honor it in vailing it, because great mysteries are there hid: • uvic •• se attendunt, quia consonant, &c. They do look one on another, because they agree: for the two Testaments are there figured: their faces are toward the Propitiatory, Quia misericordiam Dei, in qua una spes est, vald • commendant; Because they commend the mercy of God, wherein their hope only is.

2. Gregory to the same purpose: What is signified by the Propitiatory but the Redeemer of the world, as the Apostle saith, Whom God hath set forth to be a reconciliation, or propitiation through faith in 〈◊〉 blood? What do the two Cherubims betoken, one looking upon another, Nisi quod utra{que} testamenta in mediatorem Dei & hominum concordant? But that both the Testaments do agree concerning one Mediator of God and men: whom the one pointeth out, the other exhibiteth.

3. Cyril also by the Propitiatory understandeth Christ, who is our propitiator and reconciler: as the Apostle saith, If any man sin, we have an advocate with the Father Jesus Christ the righteous. And he addeth further, in that the Cherubs look toward the Propitiatory, he would have it to signify these two things: Nutui Domi • ico intenti sunt, &c. The Angels are intent upon God's will ready to do it: Et nunquam Dei satiantur aspectu ; And they are never satisfied with beholding of God.

4. Rupertus consenting with the rest, that the Propitiatory shadoweth forth Christ; the pure gold, whereof it was made, his divine substance; the two Cherubs, the two Testaments, addeth this of his own: The shadowing of the Ark with their wings, showeth, quia humilitatem crucifixi Domini dofe • dunt, that the two Testaments do defend the humility of our Lord, being crucified, from the blasphemies of the Jews, who thought him as smitten of God for his own sins, whereas he died for ours.

5. But Calvin leaving other curious observations, hath put all these together: 1. God in the Cherubs and Angels, by whom he exerciseth the government of the world, symbolum presentiae suae statuit, setteth forth a symbol, or sign of his presence. 2 Extensio alarm promptitudinem obsequii, &c. The stretching out of their wings showeth their ready service. 3. They look toward the Mercy seat, intenti ad 〈◊〉 Dei, as waiting upon God to know his pleasure. 4. And in that they are joined to the Propitiatorie, it betokeneth, Christi descensu coelos apertos ; That by Christ's descending the heavens were opened, and the Angels descended and ascended for the elects sake. 5. Mutuo • intuitus consensum d • signa • ▪ Their mutual beholding one another showeth their joint consent in executing God's commandment. That former conceit of applying the two Cherubims to the two Testaments, Calvin refuseth as too curious. 6. Gallasi •• by the spreading of their wings understandeth the reverence of the Angels to the Majesty of God, shadowing their faces with their wings, as not being able to behold it. 7. Simlerus addeth farther, that in looking toward the Propitiatory, which signified Christ▪ is insinuated, that they look toward Christ, and are ready to serve and minister unto him: and by their looking they show their admiration of the great mystery of our redemption▪ which, as S. Peter saith, they desire to behold▪ 8. Osiander noteth further, that as God promised his presence in the Mercy seat, and from thence declared his will; so God is present to everyone that seeketh him in Christ, and in him the secrets of God are revealed, and manifested unto us.

QUEST. XXXIII. Of the matter whereof the table was made.

Vers. 23. THou shalt also make a table of Shittim wood. 1. Now such things are described as were to be placed in the outward Sanctuary next unto the most holy place: and first the table, Lyranus. 2. And four things 〈◊〉 declared touching this table, the matter whereof 〈◊〉 should be made, of Shittim wood, the form, the parts, the crown, border, rings, and the vessels thereunto belonging, Pelargus. 3. The matter whereof it was made was Shittim wood, which was a most durable and lasting kind of wood: for the Lord intended, that these ornaments and instruments of the Tabernacle should not be renewed, but continue during all the time of the Old Testament, until the coming of the Messiah: unless it should chance some of them to be lost, or taken away: as it is like, that in the captivity, both the Ark and golden Altar were lost: though that report have small probabi • ity, that Jeremiah should hide them in a certine cave, which could not be found again afterward. After the captivity the Altar of incense was renewed, because there was necessary use thereof in offering of incense, as we read of Zechariah, that he burned incense in his course, Luk. 1.9. but the Ark was not made again, because there was not such rise thereof, the Tables of stone being missing, which the Ark was specially made so contain and keep, Tostat. 4. This table also was overlayed with gold: so that, corpus mensae cedi inum • uit, 〈…〉 &c. the body of the table was of Cedarwood, the bark or skin of gold. And it is like that it was covered with gold, both within and without, though it be not so expressed, as the Ark was before Cajetan.

QUEST. XXXIV. Of the form and fashion of the table.

Vers. 23. OF two cubits long, &c. 1. It is of the same height with the Ark, a cubit and half high, but neither of the same length nor 〈◊〉 , it wanteth half a cubit of each: it was but two cubits high and one cubit broad: and the reason is, because the Ark was made hollow, like a chest, for somewhat to be part within it▪ but this 〈…〉 in the hollow and nether part of it, but only in the plain part above, where the 〈…〉 were set, Tostatus. 2. Josephus • greeth with 〈◊〉 description, saving that he saith it was 〈…〉 , which maketh a cubit and half, 〈◊〉 it for the larger 〈…〉 , which containeth the space or measure of twelve fingers: so by this we may gather, what he meant before in the description of the Ark, when he said it was three hands high, that is, • cubit 〈…〉 ▪ 3. But it seemeth strange, that Josephus should liken this table unto the tabl • of Apollo 〈◊〉 Delph •• , and the 〈◊〉 thereof like to the bed- 〈◊〉 , which certain Grecians, called Doriense did use: whereas Moses Tabernacle is far 〈◊〉 ancient, than the Temple at Dolph • s? and though 〈◊〉 were not, it is unlike that God would have taken a pattern from Idolaters. 4. Cajetan thinketh, that pe • d • s mensae erant de integritu •• mursa, &c. that the feet of the table were whole with the table▪ and not severed from i • ▪ that it might be carried altogether. But this is no • like, that of one piece of wood, both the table-board, and the frame could be made and verse. 26. the feet are named as a distinct thing from the table. 5. Some think, that whereas he is • id to make a border four fingers broad, that the table-board or plank was of that 〈…〉 , Lyranus. But that cannot be thence gathered: for this border served for another purpose to keep the table-feet together; it was not 〈◊〉 to the edge of the table: for to that end a crown or edge was appointed to be made before, verse. • 4.

QUEST. XXXV. Of the placing of the two 〈◊〉 , and the border of the table.

Vers. 14. THou shalt make▪ thereto a crown of gold. 1. Whereas mention is made of two crowns, or edges of gold, and some borde • ▪ Lyranus thinketh, that they were in effect the same, being only distinguished in place; that there was one broad place of 〈…〉 , whereof four fingers covered the edge of the table, four •• ngers stood 〈…〉 round abou • , and four fingers beneath: like as in a playing table, which hath the chesse-game on the one side, and the dice-play on the other, there is an edge which standeth up on both sides. So also Joseph • s. But Tostatus misliketh this opinion, as contrary to the text; which describeth these three as divers things, and one made after another▪ they could not then be all one part.

2. Yet Tostatus himself is deceived, who thinketh, that first the border was made round about the table, and then upon that was set a crown, to help to keep from falling the things set upon the table; and upon that, another crown fo •• omelinesse sake, to be an ornament to the table. So also Lippoman. But this cannot stand, for first one crown is appointed to be made, then the border, and then the other crown. It had been a preposterous description, if the two crowns had been set together; the border being appointed to be made between; and the second crown had been superfluous, the other serving sufficiently, both for use, and ornament.

3. Some think that these two crowns were set one upon another, to signify the two kingdoms, one of Israel, the other of Judah, Histor. soholastic. Contra. This is like to that other fancy of the Jews, that in the nether crown were pictured all the Kings of Judah from David, unto Zedekiah. As though Moses, being commanded to make everything precisely, according to the pattern shown in the mount, would have omitted anything in the description set before him. And further, the ground of this supposition is false; for one of the crowns was not set upon another.

4. Osiander thinketh, that the crown spoken of, verse. 25. is the same, which before was described, which was set aloft above the border: of the same judgment seemeth to be Hugo de S. Victor. Dud • illas coronas, quasi unam dixit ; He speaketh of those two crowns as one. But the text speaketh evidently of two crowns, one to be made round about the table, verse. 24. the other to be round about the border.

5. Wherefore, the best description is this, that the crown first spoken of, was to be set round about the table to keep from falling such things as were set thereon, Simler. Ne aliquid posset e m • nsa elabi ; Lest anything should fall from the table, Cajetan. Ribera. Then that border of an handbreath did compass the feet of the table above, Vt immoti cohaererent ; that they might be held together from parting asunder, Pelarg. Iun. The other crown was under the table to keep it in, ne de trapezophora depelleretur, that it should not fall from the frame or trestles, Iun. Pelarg. For otherwise, this description of the table should be imperfect; if there were nothing to hold the feet together, and to keep the table from swerving. Josephus thinketh, that there were certain clasps which went thorough the rings, and caught hold of the edge or lip of the table, to hold it fast: but there is no mention made of any such in Moses description; and the use of the rings was only to put the bars thorough to carry the table by, verse. 27.

QUEST. XXXVI. How the table of show-bread was carried.

Vers. 27. OVer against the border shall the rings be, for places for bars, &c. 1. These rings of gold were placed in the upper part of the frame toward the table, for more convenient carriage, Lyranus. And the text saith, that the ring▪ were over against the border, Cajetan. Or, juxta, next unto the border, as Oleaster interpreteth the word leumat, or leghumath. 2. Tostatus thinketh it probable, that the rings were not in the long sides of the table, but in the breadth; for if they had been in the length of the table, which is supposed to have been borne of four men, two before, and two behind; there should have been but one cubit, which was the breadth of the table between them that carried it, which had not been room enough. So also Ribera. But I rather think with Montanus, that the rings were in the long sides, as before is shown in the description of the Ark: they had all one manner of carrying: and the space of a cubit between was sufficient, if it be supposed that the right shoulder of the one, was toward the left shoulder of the other: and they might see better so to go, carrying upon their near shoulders. 3. This further is to be considered, that there were two kind of carriages of the Tabernacle; and the things therein • for such things as were light and portable they carried upon their shoulders, the rest, as the boards of the Tabernacle, and the large coverings were carried in chariots, Num. 7.7, 8. Now some things were carried on their shoulders, that had no bars, as the golden candlestick, with the instruments thereto belonging for first it was wrapped and packed up in a •• loath, and then p • t upon the bars, Numb. 4.10. and some things had bars, which they were not carried by, as the boards of the Sanctuary had bars, which served not for carriage, but to fasten them together, Tostat. qu. 27.

QUEST. XXXVII. Of the dishes and cup • belonging to the • able, the use, and number of them.

Vers. 29. THou shalt also make dishes for it, &c. 1. Some, whereas here are four kind of vessels named belonging to the table, do leave it altogether uncertain, for what special purposes they served. Ab. Ezra saith, De his vasib • s scimus quid di •• rius 〈◊〉 nost •• , &c. Of these vessels we know what our Rabbins or masters say ; and addeth no further, as though there were small certainty in their tr • ditions. So also Cajetan. Ingenu • fate • r 〈◊〉 nescire tum form •• vaserum, tum off •• iae, &c. I ingenuously confess I know not, neither the fashions of these vessels, not their offices. But it is not good to leave this matter thus altogether in suspense. 2. And yet Tostatus opinion is not probable, that these vessels here named, were not all for the use and service of the table: but that the vessels which served for the use of the golden, and brazen Altar, were set upon this table; as the second, which is translated phialae, goblets, he thinketh were used to pour wine into; and the fourth sort, which the Latin interpreteth, cyathos, cups, were vessels to pour in wine with, like unto our spout-pots. But as Riber • well observeth, if we consider the smallness of the table, which was only a cubit broad, and the greatness of the loaves, Videbimus nihil loci relinqui • et vasis ; We shall find there was small room for those vessels, to be set upon that table. And beside, in Solomon's Temple, there were other tables beside, ten in all, which were made to set the vessels upon. And whereas the Latin Translator readeth in the last place, C • ps, in quibus off • renda erant libamina, wherein drink offerings should be offered, as also read the Chaldee and Septuagint, the word nasac, signifieth not only to pour out, but to cover; and so read here, Vatablus, Junius, Oleaster. They were such vessels as the table was covered with: for what use of pouring out could there be, where was nothing set but bread?

3. Touching the number of these vessels; Montanus thinketh there were but two that were under the two rouse of bread, and two above. But it is most like, that everyone of the loaves had his dish below, and a cover for the same above: for to what end else served the coverings, but to keep the bread close and clean? Junius thinketh further, that everyone had his incense cup above, because the Princes offered 12. incense cups, Numb. 7.84. and it may be gathered, Levite. 24.7. that every bread or loaf had incense put to it, for a remembrance, to be an offering made by fire unto the Lord, instead or place of the bread, when it was renewed, and removed every Sabbath, Iun. Pelarg. But herein Josephus is rather to be credited, who was an eye witness of those ceremonies, who saith, there were two incense cups upon the two rouse, which seemeth to be most agreeable to that text,