Exodus 25

If anyone should worthily understand either the departure of the Hebrews from Egypt or the crossing of the Red Sea, and indeed this whole road that is traveled through the desert and each of the several encampments of the camp; if he should prove so capable of these things that he even receives the law of God "written not with ink, but with the Spirit of the living God"; if anyone, I say, should so come to these things through the order of the journeyings, that, fulfilling each one in the spirit, he attains also those increases of the virtues which are indicated in them, then he can consequently arrive also at the vision and understanding of the tabernacle. Concerning this tabernacle the divine Scriptures make mention indeed in many places and seem to indicate certain things which human hearing could scarcely be capable of; yet above all the Apostle Paul, concerning the understanding of the tabernacle, discloses to us certain tokens of a more exalted knowledge, but, in some way — perhaps regarding the frailty of his hearers — he in a manner closes up the very things that he opens. For he says, writing to the Hebrews: "For the first tabernacle was made, in which were the candlestick and the setting-forth of the loaves, which was called the holy of holies. But after the second veil the tabernacle, which is called holy, having the golden altar of incense and the ark of the testament, and within it the two tables, and the manna and the rod of Aaron, which had put forth leaves". But to these things he added: "of which it is not now to be spoken one by one". Now that he says, "of which it is not now to be spoken", some refer to that time at which he was writing the epistle to the Hebrews; but to others it seems that, on account of the greatness of the mysteries, he denies that all the time of the present life is fit for explaining these things. Yet the Apostle does not leave us wholly sorrowful, but, as is his custom, he opens a few things out of many, so that it may indeed be closed to the negligent, but found by those who seek, and opened to those who knock. He resumes therefore again concerning the tabernacle and says: "For Jesus entered not into the holy places made by hand, the copies of the true, but into heaven itself, that he may now appear before the face of God through the veil, that is, through his own flesh". He therefore who interpreted the veil of the inner tabernacle as the flesh of Christ, and the holy places themselves as heaven or the heavens, and the Lord Christ indeed as the high priest, and says that he entered "once into the holy places, having found eternal redemption" — if from these few words anyone knows how to understand the sense of Paul, he can perceive how great a sea of understanding he has opened up to us. But those who love the letter of the law of Moses well enough, yet flee its spirit, hold the Apostle Paul under suspicion for bringing forth interpretations of this kind.

Let us therefore see whether some also of the ancient saints did not hold an opinion of the tabernacle far other than these men now reckon. For hear how magnificently David, that surpassing one among the prophets, thinks concerning the tabernacle: "While it is said" he says "to me every day: Where is thy God? these things have I remembered, and I have poured out my soul within me, for I shall enter into the place of the wonderful tabernacle, even unto the house of God". And again in the fourteenth Psalm he says: "Lord, who shall dwell in thy tabernacle? or who shall rest in thy holy mountain? He that entereth without spot and worketh righteousness" and the rest. What then is this "place of the wonderful tabernacle", from which one comes "even unto the house of God", whereof, because he was made mindful, his soul was poured out within him and he was as it were dissolved by some intolerable longing? Is it then finally to be believed that this tabernacle, which was made up of skins and curtains and coverings of goats' hair and other materials of our use, the prophet, longing for it, was poured out in soul and collapsed with his whole mind? Or indeed how will it be true that it is said of this tabernacle that none dwells in it except the "innocent in hands and clean in heart, who hath not taken his soul in vain", when the history of the Kingdoms discloses that most wicked priests, "sons of pestilence", dwelt in the tabernacle of God, and that the very ark of the testament, captured by the Allophyli (Philistines), was held among the impious and profane? From all which it stands firm that the prophet thinks with a far other sense concerning this tabernacle, in which he says that none dwells except the "innocent in hands and clean in heart, and who hath not taken his soul in vain, nor done evil to his neighbor, and hath not received reproach against his neighbor". Such, then, must be the dweller of this tabernacle, which the Lord fixed and not man. But let us come also to the Gospels, if we find anything said in them concerning tabernacles, so that through the judgment of the Lord what we seek may be beyond doubt. We find, then, that the Savior himself, Jesus Christ, mentions not one tabernacle, but many, and not temporal, but eternal, when he says: "Make yourselves friends of the mammon, that, when it shall fail, they may receive you into the eternal tabernacles". Thou hast heard the Lord declaring the tabernacles to be eternal; hear now also the Apostle saying: "desiring to be clothed over with our tabernacle, which is from heaven". Is not the way now opened to thee from all these things, whereby, the earth being forsaken, following the prophetic and apostolic sense and — what is greatest of all — following the word of Christ with the whole mind and whole sense, thou mayest ascend to heaven and there seek the magnificence of the eternal tabernacle, whose figure is shadowed forth through Moses on the earth? Finally, thus also the Lord says to him: "See" he says "that thou make all things according to the figure which was shown thee in the mount". But the human mind, and ours especially — we who know ourselves to be least, or even nothing, in divine wisdom — could perhaps advance thus far, so as to perceive indeed that these things which are set forth in the divine volumes are spoken not of earthly, but of heavenly things, and are forms not of present, but of "good things to come", not of corporeal, but of spiritual things; but how the narration of these can be fitted to heavenly and eternal things is neither of our measure to say nor, as I suppose, of your capacity to hear. Yet a few things — if the Lord, while you pray, deign to enlighten us — which pertain to the edification of the Church, we shall attempt to open up.

The whole people therefore is commanded, each one contributing according to his powers, to make the tabernacle, so that in a manner all together may be one tabernacle. But the contribution itself is made not by necessity, but of free will. For God says to Moses that each one, "as it shall have seemed good to his heart", should offer gold, silver, precious stones, brass, and moreover fine linen, scarlet, hyacinth and purple, red skins of rams also and hyacinthine skins, but also incorruptible woods, the hairs of goats too, for the construction of the tabernacle. Women also wise in the art of weaving are required, and craftsmen who know how to fit gold or silver or brass, and stones also, and to form woods with gold. Then afterward the measures of the courts are handed down. These courts, spread out with tent-hangings, raised up with pillars, made stable with bars and stretched taut with cords, are made firm. There are made besides certain things marked off by veils, which are called holy, and others nonetheless separated by a second veil, which are called the holy of holies. Within is placed the ark of the testament, above which are set the Cherubim with wings extended and touching one another, and there of gold is placed for them as it were a certain base and seat, which is called the propitiatory, but also the golden altar of incense. Then besides, in the outer place, the candlestick of gold is set in the part of the south, that it may look toward the north. But in the part of the north the table is placed, and the setting-forth of loaves upon it. And also the altar of holocausts is placed beside the inner veil. But why do I go over these things one by one? Scarcely do we suffice merely to narrate these things, scarcely can the very form of the material things be brought before our eyes; and how shall anyone suffice to unfold the mysteries lying hidden in them? Nevertheless the cause for which the tabernacle ought to be made is found foretold in the passages above, the Lord saying to Moses: "Thou shalt make" he says "for me a sanctification, and thence I will be seen by you". God wills, then, that we make for him a sanctification. For he promises that, if we make for him a sanctification, he can be seen by us. Whence also the Apostle says to the Hebrews: "Follow peace and sanctification, without which no one shall see God". This, then, is the sanctification which the Lord commands to be made, which the Apostle also wills to be in virgins, "that they may be holy in body and in spirit", knowing without doubt that he who makes for the Lord a sanctification through the purity of his heart and body shall himself see God. Let us therefore, we also, make a sanctification for the Lord, and all one, and each one through the several ones make one. Perhaps we all make the sanctification the Church, which is holy, "having neither spot nor wrinkle", in this manner: if she have as pillars her teachers and ministers, of whom the Apostle says: "Peter and James and John, who seemed to be pillars, gave the right hands of fellowship to me and to Barnabas". In this tabernacle, then, the pillars are joined by bars set between; in the Church the teachers are joined together by the right hands given to one another. But let these pillars be overlaid with silver, and their bases overlaid with silver. And let two bases be assigned to each single pillar: one, which is called the "head" and is placed on top, the other, which is truly called the "base" and is put under the pillar as for a foundation. Let the pillars therefore be overlaid with silver for this reason, that they who preach the word of God shall receive through the Spirit the "oracles of the Lord", which are "chaste oracles, silver tried by fire". But these men have as bases of their preaching the prophets; for "upon the foundation of the Apostles and prophets" they establish the Church, using whose testimonies they confirm the faith of Christ. But the head of the pillars is he, I suppose, of whom the Apostle says that "the head of the man is Christ". And the bars of the pillars, the right hands of the apostolic fellowship given to one another, we have already spoken of above. The tent-hangings, which, sewn with small loops and hung by rings and knotted together with cords after the manner of curtains, are stretched out twenty-eight cubits in length and four in breadth — let these be held to be the remaining people of believers, which cleaves and hangs upon the cords of faith. For "a threefold cord is not broken", which is the faith of the Trinity, from which hangs and by which is sustained the whole Church. And as for the twenty-eight cubits by which it is stretched in length and four in breadth, the measure of one court, I think that the law inserted into the Gospels is designated. For the number seven is wont to signify the law, on account of the many sacraments of the seventh number. When this is joined to four, four times seven consequently make the number twenty-eight. But these courts are made ten, that they may hold the whole number of perfection and signify the decalogue of the law. Now indeed the kinds of scarlet and hyacinth and fine linen and purple set forth many and diverse works. Thence the tent-hangings, thence the veil outer and inner, thence the whole priestly and pontifical vestment is furnished with gold and gems adjoined. But lest we tarry too long over the several kinds of the virtues, we can briefly say that by these things are signified those with which the Church is adorned. Her faith can be compared to gold; the word of preaching to silver, the brass to patience; to the incorruptible woods, the knowledge which comes through the wood, or the incorruption of chastity, which never grows old; to the fine linen, virginity; to the scarlet, the glory of confession; to the purple, the splendor of charity; to the hyacinth, the hope of the kingdom of heaven. Let these for the present be the materials out of which the whole tabernacle is constructed, the priests are clothed, and the high priest also is adorned. And what their garments are, or of what sort, the prophet declares in another place and says: "Let thy priests be clothed with righteousness"; all these, then, are garments of righteousness. And again the Apostle Paul says: "Put on the bowels of mercy"; there are, then, also garments of mercy. But the same Apostle nonetheless designates other, nobler garments, when he says: "Put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill its lusts". These, then, are the garments with which the Church is adorned.

But each one of us also can construct within his very self a tabernacle for God. For if, as certain who were before us have said, this tabernacle holds the figure of the whole world, but each single one can also have the image of the world, why can not each one also fulfill within his very self the form of the tabernacle? He, then, ought to fit for himself the pillars of the virtues, silver pillars, that is, reasonable patience. For there can be in a man something that seems patience, but which is not reasonable. For he too who does not feel an injury and therefore does not requite it seems patient, but this patience is not reasonable. This man, then, has pillars indeed, but they are not of silver; but he who suffers for the word of God and bears it bravely, this man is decorated and fortified with silver pillars. He can also stretch out courts within himself, when he has enlarged his heart according to the voice of the Apostle saying to the Corinthians: "Be ye also enlarged". He can also fortify himself with bars, when he has bound himself with the oneness of mind of love. He can stand upon silver bases, when he is set upon the stability of the word of God, the prophetic and apostolic word. He can have on the pillar a gilded head, if the faith of Christ be to him a golden head. "For the head of every man is Christ". And ten courts he can stretch out within his very self, when he is enlarged not in one word only of the law, nor in two or three, but can enlarge the breadth of the spiritual understanding in the whole decalogue of the law; or when he brings forth the fruit of the spirit — joy, peace, patience, kindness, goodness, modesty, faith, continence — with charity added, which is the greatest of all. Let that soul have besides within itself — the soul that has not given "sleep to its eyes" nor "slumber to its eyelids" nor "rest to its temples", "until it find a place for the Lord, a tabernacle for the God of Jacob" — let it have, I say, fixed within itself an altar also, on which it may offer to God the sacrifices of prayers and the victims of mercy, on which with the knife of continence it may immolate pride as it were a bull, slay wrath as it were a ram, offer as goats and kids luxury and all lust. Yet let it know how to separate for the priests from these sacrifices also the "right arm" and the "little breast" and the jaws, that is, good works and works of the right hand (for let it reserve nothing of the left); the little breast whole, which is the upright heart and the mind consecrated to God, and the jaws for speaking the word of God. Let it know that in the holy places also a candlestick of light must be set for it, that there may be to it "lamps" always "burning and the loins girded", and it itself "as a servant who waits for his lord to return from the marriage". For concerning these lamps the Lord also said: "The lamp of thy body is thine eye". But let it set this candlestick of lamps in the south, that it may look toward the north. For, the light being kindled, that is, with a watchful heart, it ought always to look toward the north and to observe "him who is from the north"; just as the prophet also says that he sees "a kindled cauldron, or pot, and its face from the face of the north"; for "from the north are kindled the evils of all the earth". Let it therefore, watchful and solicitous and burning, ever behold the cunning devices of the devil and ever look from what quarter temptation is about to come, from what quarter the enemy rushes in, from what quarter the foe creeps up. For the Apostle Peter also says that "your adversary the devil, as a roaring lion, goeth about seeking whom he may devour". Let the table of the setting-forth also, having twelve loaves, be set in the part of the north, looking toward the south. Let these loaves be to it the apostolic word, as much in number as in power, using which unceasingly — for it is commanded to set these "before the Lord" daily — let it again look toward the south, whence the Lord comes: "for the Lord shall come from Teman", as it is written, which is of the south. Let it have in the inmost recesses of its breast also the altar of incense, that it too may say: "for we are the good odor of Christ". Let it have also the ark of the testament, in which are the tables of the law, that it may "meditate in the law of God day and night", and its memory may be made an ark and a library of the books of God, because the prophet also calls those blessed who hold in memory his commandments, that they may do them. Let there be laid up within it also the urn of manna, the subtle and sweet understanding of the word of God; let there be also the rod of Aaron within it, the priestly doctrine and the flowering severity of discipline; but above all glory let there be to it the pontifical adornment. For that part can exercise the pontificate within itself which is in it more precious than all — which some call the principal part of the heart, others the reasonable sense or the intellectual substance, or by whatever manner it can be called in us, that portion of ours through which we can be capable of God. This part in us, then, let it be adorned as it were a certain high priest with garments and precious jewels, with a robe of fine linen. This kind of garment is one that is led down even to the feet, covering the whole body; in which it is designated that first of all it should be wholly clothed with chastity. Let it receive afterward also the jeweled shoulder-piece, in which is set the splendor of works, "that men seeing your works may glorify the Father who is in heaven". Let it receive also the logium, which can be called the rational, placed upon the breast, distinguished by a fourfold order of stones; but let there also shine on the forehead a golden plate, which is called the "petal", in both of which the "truth" and the "manifestation" are said to be set. I, in these things which are said to be placed on the breast, perceive the evangelical word, which in a fourfold order expounds to us the truth of the faith and the manifestation of the Trinity, referring all things to the head, namely to the nature of the one God. In these, then, is all truth and all manifestation of truth. Therefore, if thou wilt duly bear the pontificate to God, let the evangelical word and the faith of the Trinity always be held by thee in the breast. To which the apostolic word also is fitting, as much in power as in number, provided only that the name of God be always held in the head and all things be referred to the one God. Let the high priest have also in his inner parts his coverings, let him have his shameful parts covered, "that he may be holy in body and in spirit" and pure in thoughts and in works. Let him have also around the circuit of the garment little bells, that "entering" he says "into the holy places he may give a sound and not enter with silence". And these little bells, which ought always to sound, are placed at the extremity of the vestment, for this reason, I believe, that concerning the last times and the end of the world thou mayest never be silent, but thence always sound, thence dispute and speak according to him who said: "Be mindful of thy last things, and thou shalt not sin". In this manner, then, let our inner man be adorned as a high priest to God, that he may be able to enter not only into the holy places, but also into the holy of holies; that he may be able to approach the propitiatory, where are the Cherubim, and thence God may appear to him. The holy places can be those things which a holy manner of life can have in the present age. But the holy of holies, into which entrance is made once only, I think to be the passage to heaven, where is the propitiatory and the Cherubim, where also God shall be able to appear to the clean in heart, or because the Lord says: "behold, the kingdom of God is within you". Let these things, for the present, as far as in passing they could occur to our senses, and as far as we could moderate them to the ears of the hearers, be said concerning the tabernacle, so that each one of us also may be zealous to make within himself a tabernacle for God. For not in vain is it related of the fathers that they dwelt in tabernacles. I so understand that Abraham dwelt in tabernacles, and Isaac and Jacob. For these men constructed within themselves a tabernacle for God, who adorned themselves with so great and such splendors of the virtues. For there shone in them the royal ensign of purple, on account of which it was said to Abraham by the sons of Heth: "thou art among us a king from God". There shone also the scarlet; for he held a right hand ready to slay to God his only-begotten. There shone the hyacinth, when, ever gazing on heaven, he followed the Lord of heaven. But in the rest also he was similarly adorned. I so understand also the festal day of tabernacles, which is commanded in the law, that the people should go out on a certain day of the year and dwell in tabernacles, having branches of palms and boughs of willow and of the poplar and branches of a leafy tree. The palm is a sign of the victory of that war which the flesh and the spirit wage between themselves; and the poplar tree and the willow, as much in power as in name, are the shoots of chastity. Which if thou keep whole and entire, thou canst have also the branches of the wooded and leafy tree, which is the eternal and blessed life, when "the Lord shall have set thee in a green place upon the water of refreshment" through Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen".

It is very necessary that when we are moved by compunction concerning ourselves, we also be zealous for the life of those entrusted to us. Therefore, let the bitterness of compunction affect us in such a way that it does not turn us away from the care of our neighbors. For what does it profit if, loving ourselves, we abandon our neighbors? Or again, what does it profit if, loving or being zealous for our neighbors, we abandon ourselves? Indeed, in the adornment of the tabernacle, twice-dyed scarlet is commanded to be offered, so that before the eyes of God our charity may be colored with love of God and neighbor. But he truly loves himself who purely loves his Creator. Therefore, the scarlet is dyed twice when the soul is inflamed with love of truth toward both itself and its neighbor.

By saying [to him], "You shall make everything according to the model of the tabernacle that I will show you," he first called it a model and a temporal tabernacle to indicate that it was transitory and that it would be replaced by the church, the perfect prototype which lasts forever. And so … they would esteem it because of its likeness to the heavenly tabernacle.

But when the passage about the equipment of the tabernacle is read, believing that the things described therein are types, some seek for ideas which they can attach to each detail that is mentioned in connection with the tabernacle. Now so far as concerns their belief that the tabernacle is a type of something they are not wrong. But in rightly attaching the word of Scripture to the particular idea of which the tabernacle is a type, here they sometimes fall into error.

What but the holy Church is figured by the ark? To which four rings of gold in the four corners are ordered to be adjoined, because, in that it is thus extended towards the four quarters of the globe, it is declared undoubtedly to be equipped for journeying with the four books of the holy Gospel. And staves of shittim-wood are made, and are put through the same rings for carrying, because strong and persevering teachers, as incorruptible pieces of timber, are to be sought for, who by cleaving ever to instruction out of the sacred volumes may declare the unity of the holy Church, and, as it were, carry the ark by being let into its rings. For indeed to carry the ark by means of staves is through preaching to bring the holy Church before the rude minds of unbelievers by means of good teachers. And these are also ordered to be overlaid with gold, that, while they are resonant to others in discourse, they may also themselves glitter in the splendour of their lives. Of whom it is further filly added, "They shall always be in the rings, nor shall they ever be drawn out from them;" because it is surely necessary that those who attend upon the office of preaching should not recede from the study of sacred lore.

For if you are a Cherub contemplating the essential attributes of God, and you wonder that the divine being is at once the first and the last, eternal and most present, most simple and greatest, that is, uncircumscribed, wholly everywhere and nowhere comprehended, most actual and never moved, most perfect and having nothing superfluous nor diminished, and yet immense and infinite without limit, supremely one, and yet all-inclusive, as having all things in itself, as all power, all truth, all good: look upon the mercy seat and wonder that in it the first beginning is joined with the last, God with man formed on the sixth day, the eternal is joined with temporal man, born of the Virgin in the fullness of time, the most simple with the supremely composite, the most actual with one who supremely suffered and died, the most perfect and immense with the small, the supremely one and all-inclusive with a composite individual distinct from all others, namely the man Jesus Christ.

But if you are the other Cherub contemplating the proper attributes of the persons, and you wonder that communicability coexists with propriety, consubstantiality with plurality, configurability with personality, coequality with order, coeternity with production, cointimacy with sending forth, because the Son was sent by the Father, and the Holy Spirit by both, who nevertheless is always with them and never departs from them: look upon the mercy seat and wonder that in Christ there stands personal union with a trinity of substances and a duality of natures; there stands complete agreement with a plurality of wills; there stands the co-predication of God and man with a plurality of properties; there stands co-adoration with a plurality of nobilities; there stands co-exaltation above all things with a plurality of dignities; there stands co-dominion with a plurality of powers.

We can also understand the two Testaments by the two angels. Hence also the two cherubim that cover the mercy seat look upon one another with their faces turned toward the mercy seat. For cherubim means fullness of knowledge. And what is signified by the two cherubim except both Testaments? And what is figured by the mercy seat except the incarnate Lord? Of whom John says: For he is the propitiation for our sins. And while the Old Testament proclaims that this was to be done which the New Testament declares was done concerning the Lord, it is as if both cherubim look upon one another, while they turn their faces toward the mercy seat, because while they see the incarnate Lord placed between them, they do not disagree in their view, for they narrate the mystery of his dispensation in harmony.

But also the oracles of the Lord, "the chaste oracles," are called "silver tried by fire." And likewise in another place the tongue of the just man is spoken of as "kindled silver." But the cherubim are called golden, since indeed they are interpreted as "the fullness of the knowledge of God." But also the candlestick in the tabernacle of the testimony was commanded to be set up golden and solid; which seems to me to hold the form of the natural law, in which the law of knowledge is held. … that gold is to be referred to the sense and the mind, but silver is to be referred to the word and to oracles?

As a sign of Him, there are the two Cherubim turned toward each other, but with their faces looking toward the propitiatory. The two Cherubim are the two Testaments whose gaze is directed upon Christ. He opened their minds when they understood the Scriptures, meaning that the book of Scriptures is understood precisely through that key, the Incarnate Word, the one eminently concerned with the works of restoration. For unless you understand the order and origin of restoration, you cannot understand Scriptures.

For the Cherubim also designate this, who looked upon one another. Nor is it without mystery that they looked upon one another with their faces turned toward the mercy seat, so that what the Lord says in John may be verified: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." For we ought to admire not only the essential and personal conditions of God in themselves, but also by comparison to the superadmirable union of God and man in the unity of the person of Christ.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

Whoever looks upon this mercy seat with full turning of the countenance, gazing upon him who hangs upon the cross through faith, hope, and charity, devotion, admiration, exultation, appreciation, praise, and jubilation, makes the Passover, that is, the passing over, with him, so as to pass through the Red Sea by the rod of the cross, entering the desert from Egypt, where he may taste the hidden manna, and may rest with Christ in the tomb as though outwardly dead, yet sensing, insofar as is possible according to the state of wayfaring, what was said on the cross to the thief clinging to Christ: Today you shall be with me in paradise.

The same applied to the plate placed on top of the ark, from which the priest learned from God whatever was necessary by revelation once a year, when the high priest entered, at the solemn moment of prayer, while all the tribes of Israel were gathered and standing in awe and trembling in the outer tent in prayer. The high priest entered the inner sanctuary, and while he lay prostrate on his face, the utterances of God were audible from within that plate which was over the ark, by means of an awesome and ineffable revelation. How fearful was that mystery which was carried out on that occasion. It is the same with all the revelations and visions which have come to the saints: they have all occurred at the time of prayer.

A dividing wall of cedar planks, twenty cubits high, was built in the temple to separate the inner sanctuary, that is, the Holy of Holies, from the forepart of the temple. The innersanctuary was twenty cubits deep, twenty cubits wide and twenty cubits high. The [part of the temple] in front of the inner sanctuary was forty cubits long, and in it were tables and the golden candelabrum, as well as the golden altar near the door of the inner sanctuary. This was done so that when incense was offered upon it, the cloud of smoke might rise up and cover the inner sanctuary, where the ark of the covenant was, "and above it the cherubim of glory overshadowing the mercy seat."

He then afterwards directed him to construct the Tabernacle according to the pattern which he had seen in the mountain—being a pattern, so to say, of the whole world. He therefore made the Tabernacle, designing that as far as possible it should be a copy of the figure of the world, and thus he gave it a length of thirty cubits and a breadth of ten. Then, by interposing inside a veil in the middle of the Tabernacle, he divided it into two compartments, of which the first was called the Holy Place, and the second behind the veil the Holy of Holies. Now the outer was a pattern of this visible world which, according to the divine Apostle, extends from the earth to the firmament, and in which at its northern side was a table, on which were twelve loaves, the table thus presenting a symbol of the earth which supplies all manner of fruits, twelve namely, one as it were for each month of the year. The table was all round wreathed with a waved moulding symbolic of the sea which is called the ocean, and all round this again was a border of a palm's breadth emblematic of the earth beyond the ocean, where lies Paradise away in the East, and where also the extremities of the first heaven, which is like a vaulted chamber, are everywhere supported on the extremities of the earth. Then at the south side he placed the candlestick which shines upon the earth from the south to the north. In this candlestick, symbolic of the week of seven days, he set seven lamps, and these lamps are symbolic of all the luminaries. And the second Tabernacle which is behind the veil and called the Holy of Holies, as well as the Ark of Testimony, and the Mercy-seat, and above it the Cherubim of glory shadowing the Mercy-seat, are, according to the Apostle, a type of the things in heaven from the firmament to the upper heaven, just as the space from the veil to the wall of the inner Tabernacle constitutes the inner place.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount. [Exodus 25:40] But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second.

Behold, the glorification of matter, which you despise! What is more insignificant than colored goatskins? Are not blue and purple and scarlet merely colors? Behold the handiwork of men becoming the likeness of the cherubim! Was not the meeting tent an image in every way? "And see that you make them after the pattern for them, which is being shown you on the mountain." Yet all the people stood around it and worshiped! Were not the cherubim kept where all the people could see them? Did not the people gaze upon the ark, and the lampstand, and the table, the golden urn and Aaron's rod, and fall down in worship? I do not worship matter. I worship the Creator of matter, who became matter for me, taking up his abode in matter and accomplishing my salvation through matter.

If, according to the apostle, "the law is spiritual" and contains within itself the images "of the good things to come," then let us remove "the veil" of the letter which is spread over it and contemplate its true meaning stripped bare. The Jews were commanded to adorn their tabernacle as a proleptic imitation of the church, that through the things of sense they might be able to prefigure the image of things divine. For the exemplar which was shown forth on the mountain and on which Moses gazed when he constructed the tabernacle was in a way an accurate picture of the dwelling in heaven, to which indeed we pay homage insofar as it far surpasses the types in clarity and yet is far fainter than the reality. The fact is that the unmingled truth has not yet come to humanity as it is in itself, for here we would be unable to contemplate its pure incorruptibility, just as we cannot endure the rays of the sun with unshielded eyes. The Jews announced what was a shadow of an image, at a third remove from reality, whereas we ourselves clearly behold the image of the heavenly dispensation. But the reality itself will be accurately revealed after the resurrection when we shall see the holy tabernacle, the heavenly city, "whose builder and maker is God," face to face, and not "in a dark manner" and only "in part."

Moreover it was said to Moses himself, "See that you make all things according to the form and likeness which was shown to you in the mount." It seems to me, therefore, that … in this earth the law was a kind of schoolmaster to those who by it were appointed to be led to Christ and to be instructed and trained in order that after their training in the law they might be able with greater facility to receive the more perfect precepts of Christ. So also that other earth, when it receives all the saints, first imbues and educates them in the precepts of the true and eternal law in order that they may with greater facility accept the precepts of heaven which are perfect and to which nothing can ever be added. And in heaven will truly exist what is called the "eternal gospel" and the Testament that is always new, which can never grow old.