As it was answered to Moses when he was to finish the Tabernacle.] This place is in Exod. 20.40. And the Apostle allegeth it to prove that the service of the law was but as a picture, to shadow forth that which was spiritual in Christ. God commands that all the parts of the Tabernacle should be answerable to the chief pattern, which was showed unto Moses in the mountain. But if so be the form of the Tabernacle had a further end than that which was seen with the eye; as much then is to be said of the ceremonies, and of all the Priesthood. From whence it follows, that there was no stability in any of all these things, but that we must still come unto that which was shadowed out by them. Behold an excellent place, because it contains in it three sentences worthy to be noted. §1For first we learn by this that the ceremonies of old were not forged by mans brain, neither did God mean to exercise his people therein as in sports fit for little children: the Tabernacle also was not built in vain, as if it served to no other purpose but only to draw the eyes of the beholders to gaze upon the outward magnificence of it, as if they were to stay in that. For the signification of all these things were true and spiritual, because Moses was commanded to frame them all according to the first pattern, which was heavenly. Therefore their opinion is too profane which say, that the ceremonies were only commanded to serve as a bridle for staying the inconstancy of the people, least they should have gone to seek out strange ceremonies among the Gentiles. This indeed is something which they say, but not all. For they leave out that which is of much more importance: to wit, that they were exercises to hold the people in the faith of the Mediator. Yet notwithstanding it is not needful that we should be over curious, so as to seek out some high or profound mystery in every pin, and in every small piece of the Tabernacle, as Hesichius, and the greater part of the ancient authors, who have travailed too curiously in this behalf: for whilst they go about subtly to divine in things to them unknown, they have failed very blockishly, and showed ⟨p. 164⟩themselves ridiculous babblers. So then we must keep a mean herein: which we shall do when we desire to know no more than that which is revealed to us in Christ.
As it was answered to Moses when he was to finish the Tabernacle.] This place is in Exod. 20.40. And the Apostle alleageth it to proue that the seruice of the law was but as a picture, to shadow forth that which was spirituall in Christ. God commands that all the parts of the Tabernacle should be answerable to the chiefe paterne, which was shewed vnto Moses in the mountaine. But if so be the forme of the Tabernacle had a further end than that which was seene with the eye; as much then is to be said of the ceremonies, and of all the Priesthood. From whence it followes, that there was no stabilitie in any of all these things, but that we must still come vnto that which was shadowed out by them. Behold an excellent place, because it containes in it three sentences worthie to be noted. §1For first wee learne by this that the ceremonies of old were not forged by mans braine, neither did God meane to exercise his people therein as in sports fit for little children: the Tabernacle also was not built in vaine, as if it serued to no other purpose but only to draw the eyes of the beholders to gaze vpon the outward magnificence of it, as if they were to stay in that. For the signification of all these things were true and spiritual, because Moses was commanded to frame them all according to the first paterne, which was heauenly. Therefore their opinion is too prophane which say, that the ceremonies were onely commanded to serue as a bridle for staying the inconstancie of the people, least they should haue gone to seeke out strange ceremonies among the Gentiles. This indeede is something which they say, but not all. For they leaue out that which is of much more importance: to wit, that they were exercises to hold the people in the faith of the Mediatour. Yet notwithstanding it is not needfull that we should be ouer curious, so as to seeke out some high or profound mysterie in euery pinne, and in euery small piece of the Tabernacle, as Hesichius, and the greater part of the ancient authors, who haue trauailed too curiously in this behalfe: for whilest they goe about subtilly to diuine in things to them vnknowne, they haue failed very blockishly, and shewed ⟨p. 164⟩themselues ridiculous bablers. So then we must keepe a meane herein: which wee shall doe when wee desire to know no more than that which is reuealed to vs in Christ.
