THE
MOSAIC TABERNACLE,
IN ITS
ARRANGEMENT AND WORSHIP,
AS
THE SYMBOL OF THE CHRISTIAN CHURCH.
"The Priests (in the Tabernacle), serve unto the example and shadow of heavenly things."
Hebrews, viii. 5.
NEW  YORK:
JOHN MOFFET, 82 NASSAU STREET.
1857.








PREFACE.
THE worship of God is the first and holiest duty of man; but
the right way and manner of this, is not the subject of man's
arbitrary choice. Although the prayers of the individual in the
still retirement of his secluded chamber, or even the worship of
God in common, within the limits of a single family may not
well be restricted to determinate forms, it is yet somewhat different with the public worship offered unto God in His Church.
This, without determinate outward forms, is absolutely impossible. And these, however, are, by no means, a matter of little
importance; because the outward forms of Divine worship
should always be the proper expression of its inward nature.
When God, for the first time, brought together a number of
families into an organized unity, as His chosen people, He prescribed, with wonderful exactness, in the giving of His Law,
even to the minutest details, the forms of worship which would
be acceptable to Him.
Now, though it be true, that our Lord Jesus Christ declared
— John iv. 24-that " God is a Spirit, and the true worshippers
must worship Him in spirit and in truth," yet He does not
thereby mean that for Christians, all outward forms and prescriptions. in regard to their worship of God should be evermore
annulled. Rather, since in this passage He is conversing with
a Samaritan woman, He, first of all, sets the worship of God
in the spirit in opposition to the worship of.God at a determinate locality. By His manifestation in the flesh, the worship of




4                       PREFACE.
God, which before that event was confined to the Temple at
Jerusalem, was made possible to all true worshippers in any part
of the world; so that we now can everywhere lift up holy hands.
Mala. i. 11; Philip. iii. 3; 1 Timothy ii. 8. Yet it is by
no means taught, that the worship of God, wherever it may
be, should not, also, be realized and manifested in outward
forms. But at the same time, Christ refers in this passage, to
the Spirit whom He would send, and Who assists the weakness
of all those who receive Him, and effectually intercedes for
them. Rom. viii. 26; 2 Tim. i. 7; Jude 20.
The worship of God in truth, which is further required by
Christ, is not, then, a closer explanation of that worship of God
in the spirit. The " truth," which is here spoken of, is not at
all the opposite of falsehood and error, but rather, of the
shadows and types of the Law; for the Law was given by Moses,
but truth came by Jesus Christ. John i. 17. He is the Way,
the Truth, and the Life. He is the true High Priest in the true
Tabernacle. He is the true Light of the world; the true Bread
which came down from heaven; and the true Vine. The outward forms of Jewish worship are by no means here wholly
disparaged by Christ: rather, in verse 22, He gives the Jews
precisely this praise, that they know what they worship, while
the Samaritans worship they know not what. Christ came not
to destroy the Law, but to fulfil it.
When Moses was charged by God to build the Tabernacle,
he was again and again commanded, "See thou make all things
according to the pattern which was showed thee in the mount."
Ex. xxv. 9; xxvi. 30; xxvii. 8. This pattern was nothing
else than the Christian Church, in which, therefore, must be
found the substance of all those things, the shadows of which
Moses was to set in the Tabernacle. Acts vii. 44; Heb. viii. 5.
The Tabernacle is, therefore, in all its parts, a symbol of the
spiritual House of God, 1 Pet. ii. 5; the Church of the living
God, 1 Tim. iii. 15; yea, of the body of Christ Himself, Eph. iv.
12-16, in which alone God can and will dwell.
But the type of a building points exclusively to something
which has a completely prescribed and well-ordered form and




PREFACE.                        5
arrangement; for a house is not an unarranged mass of various
building materials, not a rude heap of wood, stones and mortar,
but a beautiful whole harmoniously formed out of all these
things; otherwise it certainly could not answer its end. A ruin
is never a house. The human body, also, is no loose bundle of
muscles, joints, bones, veins, &c., but an organized body to
which no member can be wanting if it would live and work
outwardly as one man.
Now if these truths come forth so simple and clear even from
these earthly objects, how much more important must it be, that
the Church of God, of which these things were the symbols,
should be seen as one great well-ordered unity?
Unity is, in fact, the first requisite of the Church of Christ;
and as it should be always only one, so should it also ever have
but one government, one doctrine, and one common form of
worship.
Yet, alas, it is not so among us! The spirit of disunion,
instead of being repented of, suppressed and expelled, is now,
alas, too often glorified in even as an advantage. The so needful
unity of worship in the whole Church of Christ, as one body, has
almost resolved itself into a mere aggregate of prayers of single
individuals, or of mere private assemblies. And hence it comes
to pass, that those good old ecclesiastical forms-the expressions
of true universal piety —which are too large-hearted to be
pressed into the narrow limits of personal necessities, are decried
as too indefinite, inapplicable and cold.
Yet, in order to facilitate to the Church the attainment of
this her great problem which is traced out to her in the building
and in the whole arrangement of the Tabernacle, it has pleased
God, through many gracious and wonderful acts of guidance,
and with the help of the Gift of Prophecy, to exhibit in the
Seven Churches in London, these several years past, a living
actual pattern or example of its fulfilment.
These Churches have been built up by God, out of a union
of Episcopal and Presbyterian elements; and although each of
these Seven Churches, considered in itself alone, is like all
other particular Churches, yet when they are brought together in




6                       PREFACE.
one assembly under Apostles or their delegates, they form a
pattern or symbol of the Universal Church of Christ, which, in
its present corporeal condition, can never be wholly brought
together in one place.
In this assembly, the ordinances which are appointed for the
Universal Church, in respect of worship, discipline and counsel,
are actually exhibited: and the manner, after which this assembly is conducted by Apostles with the help of a Council, formed
exactly after the pattern of the Tabernacle, is the representation of the perfect way in which God will gather all His servants of the Universal Church in one great Council, to the
end, that by means of it, the Apostles may there receive the
needful help for guiding the whole Church, and that the way of
God with His whole Church may be made known. Then shall
the law go forth from Zion; and the word of tho Lord from
Jerusalem;  Then shall they preach His Name in Zion; and
His praise in Jerusalem. Ps. cii. 21. Walk about Zion, and go
round about her; tell the towers thereof; mark ye well her
bulwarks; consider her palaces, that ye may tell it to the generation following: for this God is our God forever and ever:
He will be our guide even unto death. Ps. xlviii. 12-14.
Amen!




THE MOSAIC  TABERNACLE.
INTRODUCTION.
THE kingdom of glory, to which the children of God are called,
is that perfect condition of the creation in which it fully answers
the end to which it is appointed by God.
The present economy, viz. that of Christianity, is the greatest
and last which God has hitherto instituted among men. It
shall continue until He shall come again and introduce His
Kingdom in outward glory upon the earth.
Although the fall of man has utterly deranged the whole
creation and perverted its relation to God, yet are all the works
of God, how much soever diversified, ever in the fullest harmony
with one another. All His works are parts of one great wholelinks of one connected chain.
It is the same, also, with the great work of redemption.  So
far from changing the original destin ation of creation, it is rather
through the work of redemption that this is first brought out
and attained. In His purposes with mankind, God ever proceeds in such a way, that each later step not only confirms His
original purpose, but rather contributes to its perfect fulfilment.
We learn indeed from holy Scripture, that, in regard to God's
course of procedure with mankind, the natural everywhere precedes the spiritual. In the first Epistle to the Corinthians, it is




8                   THE TABERNACLE.
not the fallen Adam, but Adam as he was before his fall, who is
set in contrast with Christ, the Second Adam: for the creation
of the first Adam did not fulfil in perfect measure the destination of man. Whilst the first Adam was only the beginning of
the natural life of man, the whole original destination of man was
first perfectly confirmed, developed and fulfilled only when the
Son of God became man, and when, by His resurrection, He
was constituted the Second Adam, the Head and Fountain of all
spiritual life. In like manner, also, the perception of natural
things precedes that of spiritual things.
This is not an accidental or arbitrary thing; for the natural
is everywhere the basis and preparation for the spiritual. All
the natural faculties of man are the foundation of that spiritual
destiny which he shall attain when, through baptism and
through the gift of the Holy Ghost, he has become one spirit
with the Lord. 1 Cor. vi. 17.
As God deals with man according to a certain progressive
order, His earlier ways with him are always such that they
teach us concerning His later ones: and, moreover, not only the
natural properties of the creatures, but, also, the spiritual use
which Holy Scripture makes of them, even before the incarnation of Christ, are a gradual introduction for us into the knowledge of spiritual things. These are, at once, the antitype and
the crown of the natural; and are not on this account called
spiritual because they make the natural things unnecessary, or
because they are not compatible with them, or because they find
their use only in the souls of believers; but rather on this
account, because they are made to be spiritual things by the
Holy Ghost, Whose dwelling-place is the Church of God, which
is the body and the fulness of Christ; because the Holy Ghost
uses, though in various ways and degrees, all provinces of animate and inanimate nature, as also every part of man's threefold being, body, soul and spirit, in order to glorify Jesus Christ,
and the Heavenly Father by Him.
If, therefore, the Christian economy, as the last and nearest
step to the kingdom of Christ in His glory, is not only the crown
of all earlier economies, but, als6o, the aim and object of the




INTRODUCTION.                     9
same, yea, the real ground of their existence, then may we infer
that the proceedings of God in those earlier economies were not
final; and if, also, in each of them, the purposes of God
obtained only their partial fulfilment, then must the full and real
fulfilment still appear at the end. How much, for that reason,
all earlier economies may have had also a self-subsisting reality,
yet this can be regarded only as a shadow of its last and real
fulfilment.  This view finds in the New Testament especially its
full confirmation, where passages of the Old Testament are
quoted; e. g., in relation to the work of creation, to the Divine
government of the world, to the dealings of God with the Patriarchs, to the ordinances of the Law, and to the language of the
Psalms and of the Prophets.
The work of creation appears as the symbol of a higher
creation, Rom. v. 14; Eph. ii. 10; Heb. iv. 3; 2 Cor. iv. 6; 2
Pet. iii. 13. Adam and Eve are, likewise, symbols of a higher
union; and words, which were first applied to them, the New
Testament repeats in immediate reference to the union between
Christ and His Church, and they have only an indirect application to human marriage, Eph. v. 31. Enoch prophesied of the
last days, Jude 14. Sodom is a symbol of eternal fire, Jude
7. The history of Sarah and Hagar is a similitude of the Law
and the Gospel, Gal. iv. 24. Christ was the Rock which followed
the children of Israel, I Cor. x. 4. The ox under the Law was
a type of the Pastors of the Church, which was given expressly
for our sakes, 1 Cor. ix. 9; I Tim. v. 18. The distinction
between clean and unclean beasts, relates to the distinction
between the holy and the unholy, 1 Pet. i. 16. The curse on
the Jewish criminals was a type of the curse on Christ on the
cross, Deut. xxi. 23; Gal. iii. 13. The Holy Tabernacle of the
Old Covenant, made with hands, is expressly called the figure
of a true Tabernacle, Heb. ix. 24; and the Most Holy Place is
a type of Heaven, Heb. vi. 19; x. 19. The ministry of Moses
was for a testimony of those things which were to be spoken
afterwards, Heb. iii. 5. The commandment which was given
to Israel, was a type of the word of the Gospel, Rom. x. 5.
The words of David, spoken at first in reference to himself, wit



10                  THE TABERNACLE.
nessed to Christ, Acts ii. 30; iv. 25; xiii. 33-35. The promise of God to Ahaz, Isa. vii. 14, contains in itself the promise
of the birth of the Lord, Mat. i. 22. The stone of stumbling is
the Lord Hi-mself, Isa. xxviii. 16; 1 Pet. ii. 8. And, in conclusion, it may be observed, that Peter not only says that the
Prophets prophesied of the sufferings of Christ and of the glory
-that should follow, but he declares also, most precisely, that
these things had been revealed to the Prophets for our sakes,
I Pet. i. 10.
-In harmony with these remarks, we know further, that God
would have the Jewish people regarded, not only as a precursor
of the Christian Church, but, also, as an exact type of the
same:  He directs our attention expressly to the history of that
people and to His dealings with them, and lays them down as
an example for instruction and warning to us, upon whom the
ends of the world are come, 1 Cor. x. 11.
The Law, which gave us the knowledge of sin and which
could make nothing perfect —Rom. iii. 20; Gal. ii. 19; Heb.
vii. 19-was not only in a moral aspect, a schoolmaster to lead
us to Christ in Whom we have a better hope-Gal. iii. 24;
Heb. vii. 16-but it was also in all its arrangements, an image
and shadow of the law of the Spirit, Who makes alive, Who is
in Christ and governs the Christian Church, Rom. viii. 2; vii.
14; James i. 25. For the Lord Himself said, ( I came not to
destroy, but to fulfil," Mat. v. 17.




THE TABERNACLE IN GENERAL.
The whole arrangement of the Tabernacle and the order of
the worship and of the service therein, as they were commanded
by the Lord, are shadows and symbols of the arrangement and
order of the Christian Church in its present condition in the
world; which answers to the wandering of the Jews in the wilderness; whilst the Temple is the type of the Church in its
future condition of glory.
There is need of only a single glance at the Epistle to the
Hebrews, to convince any one, that the arrangements and ordinances of the Christian Church, though by no means a copy or
repetition of what was established among the Jews, are yet, in
fact, the heavenly pattern and antitype of those earthly things
brought before us in the Tabernacle. The Holy Place made
with hands, is called-Heb. ix. 24 —the figure of the true; and
the faithfulness of Moses in all his house, is set before us as the
testimony to that which should be spoken from the heavens by
the risen Lord, Heb. iii. 5; Acts iii. 22; Heb. xii. 25.
The Tabernacle, as arranged by Moses, was not a pattern
which should be copied by the Christian Church; but was itself
only a copy of that pattern which God showed to Moses in the
mount; and this pattern was nothing else than the reality of
those heavenly things which at that time were still hidden, and
were first brought forth into life, in the Christian Church.
Although the Mosaic Tabernacle, viewed in relation to time,
came into existence earlier than the Christian Church, yet was
it nothing else than the earthly copy of the true Tabernacle in
heaven. Into this have we now entered with Christ by faith.




12                 THE TABERNACLE.
Over this was He placed as a Son over His own house, after
that God in His resurrection by the Holy Ghost, had begotten
Him  out of death.  And although He had not previously
appeared as High Priest, and indeed could not thus appear, yet,
after He was constituted High Priest at His resurrection in the
power of an endless life, has He entered into the same through
His own blood; in that He has ascended to heaven, to His
Father; and in it He now continually fulfils the office of a
High Priest between God and man, after the order of Melchizedek; at present, indeed, still in the way of a mystery in His
Church, but which shall be made known in the world to come
when the Tabernacle of God shall be with men, HIeb. vii. 13;
viii. 4; ix. 11; Rev. xxi. 3; xv. 5.
The Church of God is in heaven, viewed as to her standing
in Christ her Head, but in regard to her position in her members, she is upon the earth. Every thing which Christ sitting
at the right hand of God, performs in heaven, in that He purifies, rules and perfects the heavenly condition of His Church,
is in full harmony with the true constitution, government and
order of Divine worship of His Church upon earth. In so far
as these acts are communicable, He accomplishes them in His
Church on earth by men; yet in such way that He is, and ever
must be, the moving spring of them all. It is not sufficient,
therefore, that every thing that is done in the Church, be done
in obedience to the will of God; but it should also be accomplished through the present power of the anointed Son, Who,
by the operation of the Holy Ghost through men, executes the
will of the Father. But as Christ has but one way of executing the will of the Father, so there can, also, be only one true
constitution, government, and order of worship in His Church.
We know even from profane history, how very early indeed
the Christian Church departed from the right way into which God
had led her,-how soon she defaced the holy likeness to Christ
which she ought always to have preserved unimpaired and misused, and, again, quenched the gracious gifts and glory with
which she was endowed by the Holy Ghost. Yea, the more
carefully we search into the Apostolic Epistles, the more evident




THE TABERNACLE IN GENERAL.,              13
will it be to us, that the Church, even during the lifetime of
the Apostles, whom Christ, in person, had commissioned to carry
out His will, began, not only in secret, but also most openly to
withstand the gracious will of their Lord, and to thwart Him;
yea, —to despise and reject the Apostles themselves, 3 John;
2 Cor xiii.; Gal. i. 6; iii. 1; 1 Cor. iv. 19.
When the Apostle shows throughout the Epistle to the
Hebrews, that the arrangement of the Tabernacle was such as to
teach us concerning the ordering of the Christian Church; and
yet intimates, Heb. v. fl; ix. 5, that he was far from being able
to communicate all that might properly be said concerning it, he
does not mean, thereby, that it was not a proper subject for consideration since the Law has given place to the Gospel; but he
means that the Church at that time was not yet sufficiently
prepared to receive and give in living form, the full spiritual
application of further details. To the Corinthians who were
blessed with the presence of Apostles, and who were filled with
spiritual gifts even to confusion and disorder, the Apostle says,
that because of their pride, their idolatry and dissensions, he
could not speak to them as to spiritual persons, but that he
must deal with them as carnal, and give them the food of little
children, though they truly should long since have been capable
of receiving the strong food of men, I Cor. iii. 1. In like manner he says to the HIebrews-v. 12-that they needed to be
instructed in the first principles of the word of God; and the
proof how dull of hearing they still were is this, that he could
not even once speak amongst them of those things which he
had to say concerning the official ministry and actual efficiency
of the risen Christ (as the High Priest after the order of Melchizedek) in relation to the supernatural constitution, Divine
guidance, and spiritual functions of the Church on earth.
We see from this, also, that the Church already at that
time, because of her deficiency in right preparation, failed to
learn many things which concerned the will and the ways of
God; for the imparting of which Christ had nevertheless empowered His Apostles. These things were hard to understand,
and the devil withstood the making of them known wholly for




14                  THE TABERNACLE.
this special reason, that the very imparting of them to the
Church would have brought great blessing.
Since then, these were never more imparted to the Church;
and the Apostles, to whom their publication was intrusted, disappeared from it. These are things, however, which must yet
be made known to the Church; for they are no transitory
thoughts of man, but eternal truths of God, which are indispensably necessary to the Church for her perfecting, provided that
she, as the body and the fulness of Christ, shall ever attain the
full stature of holiness and power to which she is called.
But these things can be made known only by Apostles; and
the Lord will doubtless soon permit them to be made known by
Apostles; for His grace is greater than all the weakness and
disobedience of His children. And Apostles are not sent to
uphold, and go along with, the Church through many centuries,
in the miserable condition in which she is, and which indeed
owes its origin directly to their absence, but to carry her on
unto perfection.
The high-priestly work which Christ performs in heaven,
shall not be accomplished on earth, by a return to Judaism, or a
repetition of Mosaic ceremonies, but by the words and deeds of
living Apostles personally present. By them should the mysteries of His grace be made known in the Church which is herself
the future kingdom in a mystery; and by the commandments
of Apostles, but not by Jewish types, shall the Church be
governed.
THE STRUCTURE AND MATERIALS OF THE TABERNACLE.
If now, as we have seen above, the Tabernacle in regard to
its whole arrangement and its worship, was a type of the Christian Church, then ought we to learn therefrom how Apostles
should build, guide, and bless the Church. In order, therefore,
to learn to serve God, in the right way, and to glorify Him, we
will now attentively examine and consider the structure and
worship of the Tabernacle as given in Exodus.




STRUCTURE AND MATERIALS.               15
The Tabernacle was built for this above all things, that God
might have a sanctuary in which He might dwell among men,
Ex. xxv. 8; and indeed among a people who had already
received His commandments and who were obedient to Him.
It was built with the recognition of a twelvefold unity in the
people of God. In all its parts and furniture, it corresponded
with that pattern which God showed to Moses, Ex. xxv. 9;' x.
40. Though with the co-operation of assistants of various ranks,
it was set up by a man who stood single and alone in immediate
communion with the God of Israel, as he who alone received
and executed that pattern and carried it into effect.
The things out of which it was made, were neither such as
God had directly given, nor such as were to be brought by Moses
and his assistants only, as free-will gifts for this purpose; it was
constructed, rather, out of such gifts as were brought by the
whole people and belonged to the whole people.:-j:These gifts
were indeed free-will offerings; yet the people did not make
them of their own free will, but rather first at the command of
Moses; and they were placed in his exclusive control.
These gifts consisted particularly, according to Ex. xxv. 3;
of:
1. Gold,
2. Silver,
3. Brass,
4. Blue,
5. Purple,
6. Scarlet,
7. Fine Linen,
8. Goats' Hair,
9. Rams' Skins dyed red,
10. Badgers' Skins,
11. Shittim-wood,
12. Oil for the light,
13. Spices for the anointing Oil and for the Incense,
14. Onyx-stones,
15. Stones to be set in the Ephod and in the Breastplate.




16                  THIE TABERNACLE.
Neither the arrangement, nor the number, nor the qualities
of these several gifts is any thing arbitrary. All things correspond with their nature, and throw a beautiful light upon the
ways of God. The use to which the several things were to be
applied, as well as the' means of this application, is made clear
to us either through the natural properties of the things, or
through the express use of them on God's part for some special
end. The natural properties of the things can, indeed, exist
for themselves, and remain without any spiritual application;
yet the more we learn of the works of God, the more do we find
that this spiritual use appears, for the most part, in the most
beautiful harmony with their natural properties.
Without doubt, indeed, God did not dwell in the Jewish
Tabernacle among men in the same way as He does in the
Christian Church; since, at that time, the Son of God had
not been made flesh, and the Holy Ghost, Who is personally
present in the members of the Church, had not yet been poured
out; but, in so far as it must be said of God, that He dwelt in
the Tabernacle amongst men, in that He there revealed His
presence and His grace under an earthly economy in an
altogether peculiar way, in so far, also, are all the materials of
the Tabernacle (and indeed in harmony, not in opposition, with
their natural properties) types of all the spiritual materials
which, through the power and wisdom of Christ must be brought
together by His Apostles, in order to make the Christian Church
a fit dwelling-place of God. Further, as the natural properties
of things remain always the same, in what way soever they may
be used, and to what purpose soever they may serve; so also
the spiritual signification which is given to them in the Word
of God, remains always the same, in how various ways soever it
may be used.
We will make this clear by an example: Gold, for instance,
has certain invariable properties, no matter what use may be
made of it, in various relations; and in like manner, we find,
that wherever in the symbolical and prophetical parts of Holy
Scripture, it has pleased God to use gold for the purpose of
indicating something spiritual, that although the spiritual thing




STRUCTURE AND MATERIALS.                 17
which is indicated by gold, is used in wholly different ways, yet
that which ought to be understood spiritually by gold, is
throughout Holy Scripture, always one and the same. In like
manner, the same holds good of the symbol of the wind, which
always signifies spiritual power, whether it come from God, or
from the devil.
Keeping these axioms in view, we turn our attention now to
the consideration of the several materials of the Tabernacle.
Gold, which is the rarest, noblest, purest, and most incorruptible substance amongst all the metals, and in its splendor,
is like the sun, symbolizes the truth in Christ.
Silver comes nearest to gold. in value, purity and beauty, yet
is less durable, and its splendor is like that of the moon, and it
signifies the love of God which is shed abroad in the hearts of
His people.
Brass, which is distinguished for strength and hardness, as
also for utility, yet is easily assailed by the weather, and is
hurtful as soon as decomposed, signifies spiritual strength and
fortitude, especially in its contrast with fleshly power, which is
always symbolized by iron; which metal, therefore, was not
permitted in any part of the Tabernacle.
Blue cloth, of the same color as the heavens, indicates
heavenly-mindedness.
Purple, the color which kings wear, indicates the royal dignity of the children of God so far as they are united to Christ.
Scarlet, the color of blood, points to the sprinkling of the
conscience with the blood of Christ.
White Linen signifies the righteousness of the saints who
defile not their baptismal garments.
Goats' Hair, that is to say, cloth which was woven out of
goats' hair, signifies the spirit of prophecy in the Church, in
every one of her members.  The goat which delights to be on
the tops of mountains, symbolizes those who live in the sphere
of heavenly revelations and occupy their thoughts with the supernatural relations of things.  The hair signifies the Divine interlacing and manifold outflowings of supernatural consolations in
the Church.
2




18                  TEE TABERNACLE.
Ramrns' Skins dyed red, indicate the protection of the congregation through the Deacons. The ram belongs to the same class.
as the sheep, and is the leader of the sheep under the hand of
the shepherd. The color of the skin points to the higher standing which the Deacon has in the Church. This is by no means a
distinction which ever belongs to him by nature, but it orginates
in an altogether peculiar cleansing of him through the blood of
Christ.
Badgers' Skins, or skins of the manifold colors of the different tints of heaven, indicate the manifoldness of the Christian
virtues which in daily intercourse are seen amongst the members
of the Church.
Shittim-wood, not any kind of wood in general, whose
branches are weak and corruptible, but of all kinds of wood,
the most common and the most corruptible, which, however, was
fitted generally for any use, and pre-eminently for this, that it
could be used as a support for nobler material-is a symbol of
the weak, mortal flesh of fallen man. In itself it is utterly unprofitable, yet through the incarnation of the Lord and the
redemption by Him, is it destined to become the chosen instrument for all the fulness and glory of Christ.
Oil signifies the supply of the Spirit of Christ whereby He
causes His light to shine in the Church.
Spices for anointing signify those spiritual elements which,
prepared by the hand of Christ and dispensed by Him, not only
endow all ministries in His Church with grace and power, but
also, seal and perfect the Church in Him her anointed Head.
Spicesfor the incense indicate the true ingredients of genuine acceptable prayer by the Church.
Stones signify, in general the elements of firmness and constancy in the Church. Onyx-stones upon the shoulder, signify
the administration of the government of the Church in the
truth.
The Stones.for the Eophod and Breastplate of the High
Priest, signify the gift of discernment and of sound judgment
in spiritual things.
No single part of the Tabernacle, nor even the whole Tab



THE THREE-FOLD DIVISION.               19
ernacle, is a type of Christ Himself; yet, are all its materials
and services types of His actings in the Church; and only for
the reason that they are so, can they be referred to the actings
of His ministers in the Christian Church.
The materials of the Tabernacle were lifeless things; their
use by the priests formed the proper worship of God; in like
manner, the members of the Church and their capacities for
acting therein, are in and of themselves without life; and only
in so far as they are made alive by Christ and filled with power,
can they serve God in the right way. Christ walks in His
Church among the golden candlesticks, as did the priests
through the whole Tabernacle, Rev. ii. 1.
Every where is His power seen, yet He Himself is never
symbolized by any lifeless creature whatever. He, who is the
Doer of all things, is symbolized only by man; but no single
man in this respect is exactly His type. The acts and sufferings
of men are symbols of His own; some in one way and some in
another; but no single person is ever a perfect symbol of
Christ. Even so, because the Tabernacle is the symbol of the
whole Church on earth, no single congregation, or part of the
Church, can realize perfectly the symbol of the Tabernacle.
Yet as the worship of God in each separate congregation, is the
same as that which the whole Church on earth should offer; so
the arrangement of the Tabernacle serves for our instruction,
not only as to the right order of the whole Church, but also as
to that of particular congregations.
THE THREE-FOLD DIVISION OF THE TABERNACLE, AND THE
ARK OF THE COVENANT.
The whole place where the worship of God was performed
was divided into three parts:
I. The ilost Holy; which was the type of heaven, IIeb. ix.
24. In this there was no natural light to be seen, but only the
brightness of the glory of the Lord which shone from above the
Mercy-Seat: a witness of this, that the Church is seated with
Christ in the heavenly places, Eph. ii. 6.




20                  THE TABERNACLE.
II. The Holy: This equally with the other was shut against
the light of day, but was not lighted by the glory of the Lord.
In this part were three things, viz.: the Altar of Incense, in the
midst, the Table of Shew-bread on the North side, and the
Golden Candlestick on the South side. From this Candlestick,
the Holy Place received the needful light.
III. The Court of the Tabernacle.  This was open to the
light of day, and in it over against the entrance stood the Altar
of Burnt offerings and the Laver.
This three-fold division of the place where God's worship
was performed has a three-fold reference: 1, to the three-fold constitution of man in spirit, soul, and body: 2, to the three-fold
gradation between Christian, Jew, and Heathen: 3, to the order
of rank between the future Kingdom of glory, the present condition of the Church in the world, and the natural standing of
man.
The entrance into the Most Holy was covered by a veil,
which hung upon four pillars. The veil at the entrance of the
Holy Place, on the other hand, hung upon five pillars. The four
pillars at the entrance of the Most Holy are a symbol of those
who fulfil the office which is signified by the veil, whereby the
Church is prepared for the Kingdom of glory. The five pillars,
on the other hand, point to the ministry whereby the Church is
gathered out of the world.
Now the first thing of all which Moses was commanded to
make, was the Ark of the Covenant, whlich was to stand as the
centre of the whole Tabernacle, Ex. xxv. 10. This was not
constructed according to the other measures of the Tabernacle:
Its size, its proportions, its whole constitution were rather themselves the pattern and rule for all other things.
This Ark was designed for this-to keep within itself the
Testimony or the Law of God. As, now, the Law of God is to
be found perfectly only in the heart of Christ, and yet should be
revealed, in like manner, in the heart of the Church, so the Ark
symbolizes the heart of the Church which should be filled with
the Law of Christ: He in her and she in Him. But, as the
Ark was the pattern and rule for all other things in the Taber



THE THREE-FOLD DIVISION.              21
nacle, so should all things in the Christian Church be fashioned
according to the Law of God, written in the heart of Christ
and fulfilled in love. For this reason, the measures of the Ark
of the Covenant are absolute, and not dependent upon any
other thing.
The Ark was made of Shittim-wood, and was not only
covered within and without with gold, but was, also, ornamented
with a golden crown; so should the Church of Christ, though
it consists of men in mortal flesh, be not only filled with truth,
but be also a witness of the truth, and walk in the ornament of
the truth.
The Ark was allowed to be carried from one place to another
only by means of two staves of shittim-wood covered with gold,
and which were fastened to the four ends of the same:  They
symbolize the two-fold witness of God which ought to be seen
in all ministries in the Church, viz., the witness by man and by
the Holy Ghost.
The Rings by which these staves came into connection with
the Ark,-these symbols of union-were of pure gold; for the
witness to the truth must be received and perfected in truth;
and as the staves must always remain in the rings, so should
those who fulfil the four-fold office of Christ, stand always ready
to bring the witness of the truth to the faith of His people.
As to the Size of the Tabernacle generally, we remark this
at the outset, that the cubit was the measure of the whole Tabernacle. It was the Divinely ordained unit, according to which
all things were fashioned, Rev. xxi. 17. We remark, further,
that the number SEVEN, signifies the fulness of the whole Church
in her present earthly condition; and the number TEN, the fulness of the future kingdom of glory.
The Length of the Ark of the Covenant, was 21 cubits, and
the Breadth of the Tabernacle was 10 cubits; that is to say,
four times the length of the Ark.-Now, as the Tabernacle is a
symbol of the Christian Church as the place of training for the
kingdom  of glory, so the Church can only then attain the perfect form of this symbol, when she is developed by that four-fold
office of Eph. iv.; while each one of these four ministries should




22                  THE TABERNACLE.
express, according to its measure, the fulness of the grace and
love of Christ which works in the Church, and, like the Ark in
the Tabernacle, forms its centre.
While the whole Tabernacle was 10 cubits broad, and the
Most Holy was, also, 10 cubits long, and thus formed a square
of 10 cubits; which points to the fulness of the kingdom of
glory, especially to the personal presence of God therein.
As the Length of the Ark consisted of 21 cubits so, also,
the Breadth and the Height were each of 1- cubits. According
to these measures, all things in the Tabernacle were constructed.
Before the tables of the Law were put within the Ark, the
Mercy-Seat was placed on it, Ex. xxv. 17. This should teach
us, how the Church of God is first strengthened by the assurance of His grace, that she may be able to endure the perfection and holiness of His Law. As the Mercy-Seat was of equal
measure with the Ark and perfectly covered it, so the Law of
the Spirit Who makes alive in Christ, is throughout an economy
of grace. The Mercy-Seat was of pure gold; so righteousness
and peace meet in Christ. The Law was given by Moses, but
grace and truth came by Jesus Christ, John i. 17.
The two Cherubim on the cover of the Ark, were not made
of wood and covered with gold, but were of pure gold hammered
out of one piece with the Mercy-Seat. They are a symbol of
the office through which the grace and truth of Christ are
revealed to the Church; and for which God prepares His servants by chastening them, even as a father chastens his children,
Heb. xii. 6. By the stripes of chastisement they must be beaten
into form; they must become one with Him Who is the Truth;
and must always lean upon His grace.
The one of these Cherubim points to the Apostolical, the
other to the Prophetical character of all Christ's ministries.
The Wings of the Cherubim were lifted up together and
their faces were turned toward each other:  So should all the
servants of Christ act in communion one with another and strive
to learn, the one from the other, to understand more and more
of the purposes of God. Their witness should always be only
one; they should always point to the one Lord; yet, as the




FURNITURE OF THE HOLY PLACE.            23
presence of God manifested itself not in, but between the Cherubim, so also, the highest ordinances of God in the Church are
not themselves the head of the Church, but point always to their
invisible Head in heaven. It was from over the Mercy-Seat and
from between the Cherubim, that God promised to meet His
people, and from thence to speak with them concerning all His
commandments, Ex. xxv. 22.
God ought always to be recognized as the fountain of grace
and the centre of truth; yet this can be done no otherwise than
through the Apostolic and Prophetic ministries of Jesus Christ,
which He fulfils in His Church. In these ministries He must
be sought for, and in them only can He be found, and through
them He reveals to the Church the fulness of the purpose of
God.
THE FURNITURE OF THE HOLY PLACE.
The furniture of the Holy Place, to the consideration of
which we now address ourselves, consisted of the Altar of
Incense, the Table of Show-bread, and the Candlestick; which,
collectively, are symbols of the office of Christ Who is our Intercessor with the Father, the True Bread of heaven, and the
Light of life.
The Altar of Incense indicates a service which man offers to
God; whilst the Table of Shew-bread and the Candlestick
point to such services as presuppose a certain reciprocal act
between God and man; and as the explanation of the Altar of
Incense is serviceable to the explanation of both the others, we
will take that into consideration first.
Our Lord Jesus Christ is the Angel of the Covenant through
Whom alone the Church has access to God, Mala. iii. I; and
through Him alone God's covenant with His people attains its
fulfilment.  He is the only Mediator between us and the
Father; and our prayers to God only then gain a hearing when
they are presented to God by Him Who is the continual Intercessor, Rev. viii. 3; and as He, for our sakes, has gone to the
Father, so do we hope also that He will come again in order to




24                  THE TABERNACLE.
bless His people, Heb. ix. 7. Besides HIim there can, therefore,
be no Angel or Head to the whole Church. This office of
Christ is an incommunicable one; no one upon earth can during
His absence from the Church occupy this His place. The
highest office in the Church, viz., the Apostleship, should always
bear witness of this, viz., that He is in the heavens.
Yet in each separate congregation on earth, as for instance,
in each of the Churches of Asia Minor, Rev. ii., which collectively were a symbol of the whole Church, there should be an
office, which not only dispensed to the congregation the grace
of the absent Head, but also symbolized and represented the
absent Lord Himself. At the head of each particular congregation, there should stand an Angel, so called, or Bishop, to protect it, to gather into one the devotions which the individual
members of the congregation offer unto the Lord,' to cherish and
oversee the gifts and fruits of the Holy Ghost in the congregation, to detect and expel therefrom the workings of the devil,
to guide all ministries of all office-bearers in the congregation, so
that he may be to the particular congregation what Christ, the
Angel of the Covenant, is to the whole Church.
The espousal of each Church to an Angel by the Apostles
is a symbol of the espousal of the whole Church to Christ, 2
Cor. xi. 2. The Apostle by no means stands thereby in the
place of the Bridegroom Himself, but is nothing else than the
servant of the Bridegroom, who brings His Bride to Him, as the
eldest servant in the house of Abraham procured his spouse for
Isaac, Gen. xxiv. Whilst the Angel of the Church comforts
his flock, because he is the symbol of the presence of the Lord,
so do Apostles direct the faith of the Church to heaven, and her
hope to the future kingdom of glory, by testifying of Him Who
is still absent, but will soon come again.
As the Angel of each particular congregation is surrounded
by his Elders who share in his authority, so is the Lord surrounded by His Apostles whom He uses for this purpose, viz.,
to govern the whole; with this difference, however, that in the
one case, the Angel is present, in the other He is absent.
Apostles are, therefore, in no way whatever, the head of the




FURNITURE OF THE HOLY PLACE.              25
Church: they are always only the Elders of the absent Angel
of the Covenant, who should maintain the intercourse between
heaven and earth and prepare the way for His coming again.
As then the Lord is the Doer of every thing which is done
in the whole Church by any one of its ministers, so, also, is it
the Angel of the particular congregation who performs, by those
subordinated to him in his congregation, all that is done therein.
The Incense altar was of Shittim-wood covered with gold,
Ex. xxx. 1; so is it mortal men, who, conscious of their infirmity, but yet established in the truth, make intercession upon
earth. The Length and Breadth of the altar was only one cubit
square; for the service at this altar was performed only by a
single man. Only the Angel of the congregation, as the symbol
of the Son of Man, the Angel of the Covenant, performs the
corresponding ministry in His Church, Rev. xxi. 19. The
Height of the altar, on the other hand, was 2 cubits. As the
Lord finds in His Church the help-meet whom He needs.in the
fulfilment of His ministry of intercession, Gen. ii. 20; Eph. v.
31, so, also, must there be chosen for the Angel of each congregation out of the number of his Elders, a help who assists in
the office which he as Angel has to fulfil, and takes his place
in his absence.
The altar had FOUR golden horns; and as a horn is the symbol
of power, so the intercession, which under the guidance and
charge of the Angel, in the whole circuit of his jurisdiction, is
performed by the priests of his diocese in the spirit of truth,
exerts a real efficacy.
The golden Crown of the altar is a symbol of the spiritual
ornament and of the spiritual dignity which befit the solemn
service of intercession.
Two Staves covered with gold, which passed through TWO
golden rings, were the means whereby the altar was carried from
one place to another; so it is only by the help of Apostles and
Prophets that true worship is established and maintained in a
congregation; for this reason, also, the offering of true intercession depends upon the support of these Two offices.
The altar stood immediately before the veil which concealed




26                  THE TABERNACLE.
the Ark of the Testimony. The place where this ark was, viz.,
the Most Holy, is a type of the place where Christ now is, viz.,
at the right hand of God; and the veil before the Most Holy
corresponds to the partition between the visible and the invisible, which can be passed over only by means of the four-fold
ministry of Christ, since this (joined with the work of intercession which the Lord in heaven always performs for us
and exhibits on earth in His Church by His servants) mounts
up to God, and comes down from Him with fulness of blessing.
On this altar, whose form and position were such as has been
mentioned above, it was the duty of the High Priest to burn
incense twice a day —once in the morning when he trimmed the
lamps of the Candlestick, and again in the evening when he
lighted them. This was an ordinance to be observed for ever,
Ex. xxx. 7. The original intercession of Christ is that by
which His Church in the beginning became prepared for the
reception of His light, and by which in the end she becomes
fitted to make His light shine; so the Angel of each congregation performs morning and evening the priestly intercession
for the same, in order to support the light of life therein.
Once in the year the blood of the sin-offering was to be
sprinlded upon the Altar of Incense; so is it only through the
blood of the Lamb, which was once for all, slain upon the cross,
that all intercessions of the Church before God must be made
acceptable, Heb. ix. 12, 28. What was to be offered upon
this altar was exactly prescribed by express commands and prohibitions. There was forbidden, for example, all strange incense; so no prayers ought to be offered in the daily worship of
the Church but those made in the Holy Ghost, that is to say, by
the new man in Christ, Jude 20; Rom. viii. 26. Furthermore,
on this altar no burnt-offering, which answers to the confession
of sin and the dedication of the Church to God,-was seemly;
for this, how desirable and indispensable it may ever be in the
worship of God, has nothing to do with the act of intercession.
Meat-offerings, also, were excluded from this altar; so in this
daily intercession of the Church, there ought to be no stringing
together of texts of Scripture, nor narratives, repetitions, reason



FURNITURE OF THE HOLY PLACE.             27
ings, or long teachings. Even so on this altar must Drink offerings be omitted, which answer to the overflowings of the feelings
and the breaking forth of joy into singing in the Church.
The proper ingredients, on the other hand, as types of well
ordered intercession, were stacte, onycha, galbanum, and pure
frankincense; of each a like weight, Ex. xxx. 34. With this
agrees the enumeration of Paul in 1 Tim. ii. 1, where he speaks
of supplications, prayers, intercessions and thanksgivings. The
number of these several ingredients is by no means unimportant.
Stacte, a flowing vegetable resin, answers to the spontaneous
utterance of the sorrow of Christ over sinners; which shows
itself in lowly supplications for salvation, help and comfort:
Onycha corresponds to prayer for the maintenance of right order
in the Church and in the world:  Galbanum, to thanksgiving
for the promises and blessing of God: And pure frankincense
to the appeal to the righteousness of Christ and to the appropriating of the same.
Of these four ingredients Moses was to take of each an
equal quantity, and mix them together in one mass after the
skill of the apothecary, for a cloud of incense and a sweet savor
unto God. This was then reduced to a powder, and was to be
burned upon the Altar of Incense daily by Aaron. No one was
allowed to imitate this compound for his own gratification; so
ought all the above-mentioned ingredients of morning and evening prayer in the Church to be in the right relation to each
other. Even if they are presented through the fourfold form
of ministry in each congregation, or through the various grades
of ministry in the same, they ought always to be fused together
in the one intercession. This is only a single service, divine in
its origin, and consecrated to God, and ought not to be otherwise constituted than as we have seen. It is opposed to all
spurious bursts of devotion, to all incorrect forms of worship,
which are devised by men and in which they find their gratification. The prayers which are thus made in the congregation by the
priests, the Angel, as a symbol of the presence of Christ,
gathers into one, and presents to God as an offering acceptable
to Him for the sake of His Only begotten Son.




28                   THE TARERNACLE.
The Table of Shew-bread and its staves were, also, of shittim-wood covered with gold; yet its rings and ornaments and
vessels were of solid gold, Ex. xxv. 33. The persons who fulfil
the ministry are weak, mortal men, but the ministry itself is
an imperishable truth.
Whilst the rings and staves typify the joint working of the
different ministries which accomplish the offering of the Bread
of Life, the relative proportions of the Table give us further
instruction concerning its use. Its length was 2 cubits, its
height 1 cubit, and its breadth 1~ cubits. Its length was,
therefore, 5 of the breadth of the Tabernacle.  This represents,
in a sensible form, how the Bread of Life is prepared for every
one who is admitted to the participation of the same by the
ministry, which previously cleanses and instructs men through its
operation on the FIVE senses and on all the natural dispositions.
The height, as in the case. of the Altar of Incense, refers to the
Angel who dispenses the Bread of Life in his Church; so
Christ: the Angel of the Covenant, supports by His Apostles,
the whole Church; and each Angel, his own flock.  The
breadth of the Table, which is the same as that of the Ark,
points to the love toward the flock in which all things should be
done.  The golden border, of an handbreadtb, answers to the
Angel's Help. And the golden crown, points to the ornament
of spiritual discourse with which the whole of this holy service
should be accompanied.
The golden Dishes, Bowls, Cans and Basins answer to the
different services which relate to this holy act. And, finally,
the continual presentation of the Shew-bread on this Table
before God and man, represents to our senses the presentation
of the face or of the presence of God, in the Bread of Life in
the Christian Church; as this most plainly appears fiom the
oblation in the Holy Supper.
We read, Leviticus xxiv. 5-9, that loses was commanded
to take wheat-flour, and out of it to bake the TWELVE cakes of
Shew-bread; —each of which must consist of 2 tenths.':: He was
* A tenth was a Jewish measure for grain.




FURNITURE OF THE HOLY PLACE                   29
further comma-nded to set them in TWo rows, six in a row, upon
the Table before the Lord, and to put pure franlincense upon
them) that this might be to the calkes for a memorial, and to
the  Lord for an offering made by fire, Every sabbath for
ever le was to arrange them  before the Lord fronm the children
of Israel for an everlasting covenant, and they should be Aaron's
and his son's, who were to eat them  in a holy place.- To
this act of Mliosaic worship answers, in t'he Christian Church,
the celebratloon of the Lord's Supper, which is herein typically
represented.
The right celebration of the Lord's Supper includes, especially, as we shall afterwards show, the offering of a satcrificee
and, so as there were TWELVE loaves although the presentation
of them on the Table was only one, so the unity of this sacrifice
in the Churichi by no means excludes the fall diversity which
obtains even among the TWELVE Apostles, but reconciles all diversities, instead of excluding them, only' under a higheler and more
perfect unity.  Although the Apostles, in regard'to thei' official
actings, are divided into Two different principal rows or bands,
and are furnished with the twofold witness of man and of the
Holy Ghost, yet are they not only the guides of the Ch-rch as
to doctrine and discipline, but they also oversee and use, for the
welfare of the whole Church collecti'vely, all the spiritual gifts
which appear in the separate portions of the Church.
As, -moreover, pure frankincense must be p-ut upon tihe Slhewt
bread, and afterwards burned, so the righteousness of Christ
alone makes the sacrifice of the Church acceptable before God.
The sacrifice of the Lord's Supper ought to be continually
repeated before God, for its celebration is the real centre and
climax of all Christian worship; and. it ought always to be partaken of by thle Church as the best of all heavenly food.  The
sacrifice of the Lord's Supper should form  the foundation
of every other act of worship; and the periodical celebration
of the Eucharistic Feast is that to whichl all intervening acts
of worship should refer.
We turn now to the consideration of the Candlestick, which
stood in the Holy Place; and which is the symbol of the min



30                   THE TABERNACLE.
istries of Christ as the Light of life,  As the Candlestick had
SEVEN branches, so is Christ He Who has the SEVEN Spirits
of Gocldthe Spirit of the Lord which rests upon Him, the spirit
of wisdom and understanding, the spirit of counsel and might, the
spirit of knowledge and of the fear of the Lord, Isa. xi. 2; and
Who, also, walks among the SEVEN candlesticks, Rev. i. 13, 20.
The Candlestick was of solid gold; so all light, except the light
of truth, is false and deceptive. Its weight was one talent, Ex.
xxv. 39, which was the perfect weight of the Sanctuary.; so
ought the truth in the Church to be likewise perfect.  The
Candlestick was, furthermore, of beaten-work  so the true light
can be developed neither among the leaders of the Church, nor
among the people, unless they be subjected to the Fatherly
chastisement of the Lord, Heb. xii. 6. But not only the whole
Candlestick, but all its parts, and all the utensils which belonged
to it, were likewise of solid beaten gold; so is the Church, the
body of the Lord, in all her parts, and with all things of which
she haseneed for the attainment of her destination, built up
by God in the truth-whilst He humbles, purifies, and fashions
her according to His purpose.
The Candlestick, regarded as a whole, represents the completeness of a Church in its offices and gifts. The golden stem
and the six arms branching out of it, are a symbol of the whole
body of the Christian people, who, by their obedience and their
hope sustain and support the ministries in the Church. The
lamp on the top of the shaft answers to the office of the Angel
in each Church; and the six lamps on the six golden branches
of the Candlestick, are a symbol of the six Elders in each Church
who are chosen by Christ and set at the Angel's side.  These
lamps received their supply through the oil which the whole
people must furnish; so is it the love of an anointed people,
whose hearts are made ready and willing for this by the Spirit
of Christ, that contributes its own for the maintenance of the
needful light in those offices. The Snuff-dishes on the lamps
answer, in the Christian Church, to the Deacons as heads and
representatives of the congregation.  By means of this congregational ministry, the intelligent faith, the hungering and thirst



FURNITURE OF THE HOLY PLACE.             31
ing after righteousness, and the loving attachment in the teachable hearts of the Christian people, are brought up to the priests
of the Church. These vessels must, moreover, be continually
filled with oil; so, also, if the Church would grow and persevere
unto the end, the congregation may not look idly upon the
bright light which shines for it in those ministries, but must be
at pains always to sustain it by means of the nourishment which
flows to them out from itself.
The bowls or lamps, which in this way were always filled
out of the oil-vessels, correspond, accordingly, to the various official acts of the Angel and Elders in the congregation, who,
though they are set in their office by the Lord and not by the
people, yet none the less should always draw nourishment out
of the faith which is in the people.
The shaft of the Candlestick was adorned with FOUR flowercups in the shape of the cups of the almond blossom. The almond
tree is that one among the trees which soonest of all puts forth
buds; and gives us here a symbol of the quick budding of that
four-fold ministry of Apostles, Prophets, Evangelists, and Pastors and Teachers, Eph. iv. 11, which Christ as the Angel of the
Covenant exercises in relation to the whole Church, and which,
in each separate congregation under the guidance of the Angel's
office in the same, as one, is exercised by the Elders severally.
In the office of Angel in each congregation, the entire fulness
of the spirit of the fear of the Lord, which is the beginning
of wisdom and the end of all God's ways, as it is also the bond
of unity among all the various operations and departments
within the Church, should always be conspicuous.
Each of the six branches of the Candlestick had THREE such
flower-cups. These correspond to the spiritual elements of the
ministry of Elders in each congregation. Through their oversight,
feeding and teaching, the Lord lovingly meets the necessities
of His obedient people who hunger and thirst after righteousness, and who are of a teachable spirit. The Elders stand not
there as lords over God's heritage, but as ensamples to the flock,
in order to manifest for all a pattern of wisdom, of understanding, of counsel, of might, of knowledge and of holy devotion.




32                  THE TABERNACLE.
They ought never to rule the flock in their own name, but
always to show themselves only as such whom the Lord has commissioned to exercise His gracious rule over a Christian peopleHe in them and they in Him.
Each of the SEVEN branches of the Candlestick was adorned,
moreover, with buds (knops) and flowers which were distributed
harmoniously over the whole Candlestick. The shaft of the
Candlestick had them close under the place whence the TWO arms
branched out; and each bowl of the Candlestick also was provided with them; so the gracious gifts-the manifestations and
fruits of the Holy Spirit-are the spiritual ornament and adornment of the whole Church in which they ought to be distributed.
No member of the whole body is precluded from them, but each
individual, like all the rest of his Christian brethren, can have
part therein, 1 Cor. xii. 7. The buds correspond to the gifts
of the Spirit; amongst which we distinguish especially three
principal gifts, each of which branches out into two others': 1,
the word of wisdom, with its branches of prophecy and discerning of spirits: 2, the word of knowledge, which parts itself into
the speaking with tongues and the interpretation of tongues:
and 3, the gift of faith, which manifests itself especially in healing the sick and in miracles, 1 Cor. xii. 8-10.
The flowers, full of unexpanded beauty, and yet surrounded
by leaves which prove the presence of this beauty, correspond to
the gracious manifestations and fruits of the Holy Spirit, Gal.
v. 1. These are: 1, patience or hope, which branches into joy,
and peace: 2, faith, which branches into charity and meekness
(humility): 3, love, which manifests itself in affability and
kindness: in short, hope, faith and charity —against which there
is no law, Gal. v. 23. To these may be added yet every other
special manifestation of the spirit which adorns the intercourse
of a Christian people, and grows under the fostering care of the
Church.
Finally, the tongs, and snuffers, which were for the purpose
of cleaning the lamps,-are symbols of the encouragement and
correction whereby the Lord, Who by means of Apostles and
Prophets, walks in the midst of all the Churches, Rev. iii. 1,




UTENSILS OF TEHE COURT.               33
labors ever to maintain His light in the midst of His people and
to increase it more and more.
THE UTENSILS OF THE COURT.
In the Court were the Altar of Burnt offerings-which
stood over against the entrance to the Holy Place, and the
Laver,-which had its place between them. The Altar of Burnt
offerings represents to our senses the means whereby the members
of the Church are brought to God and devoted to Him; whilst
the Laver shows the means whereby those, who are cleansed and
instructed, should be received into the fellowship of the Church.
The position of these two things has also a symbolic reference, viz., to the order of worship in the Church of God, in so
far as this points to the relation of man to God. Though the
Altar of Burnt offerings was of shittim-wood, yet it was not
covered with gold, but with brass, Ex. xxvii. 1. The offering
up of redeemed man, in order that it may be, at once, a sacrifice
to God and be accepted by Hlim, is a work which can be done
only in the power of the Spirit; for the natural man can neither
bring himself as an offering, nor make himself alive unto God.
This offering up of man, on the ground of the death of Christ
and in the power of His resurrection, is the first and indispensable step to the knowledge and service of God, Who answers by
fire, in that He absolves and frees us in Christ from sin.
This Altar was hollow within, and probably filled with earth,
and thus is a type of the nothingness of man in himself.
The length and breadth of this altar were five cubits square;
the heightf, on the other hand, was three cubits. We learn by
this, how. the Gospel, whereby men are called into the Church,
knows how to reach man through all the avenues of the five
senses, and embraces the three-fold nature of man in spirit, soul,
and body.
In the four corners of this altar were four horns of shittimwood, which also were covered with brass. This points to that
spiritual power whereby the four ministries of Christ bring man
3




34                   THE TABERNACLE.
to this: viz., the denying of himself and the devoting himself
perfectly to God in a new life.
Moses was to make for this altar, also, ash-pots, shovels,
basins, flesh-hooks and fire-pans of brass, which were necessary
to the worship of God thereat, Ex. xxvii. 3. The ashes of the
slain sacrifice, which were kept in the ash-pots, were significant
of the remebrance ofpastinss; for while it would certainly
be wrong and hurtful to doubt the forgiveness of sins, it is yet
very wholesome and proper always to remember that which God
has forgiven us. The shovels are a symbol of the understanding
of man enlightened by the Spirit of Christ, by the right use
of which we are enabled to remove what formerly hindered us,
or stood in the way. The hans: in which the blood of the
sacrificed animal was received, indicate the ability of the renewed man to receive and keep the life and the knowledge
of God; for blood is the symbol of the life. The fiesh-hook.
represent the power of the gospel, which seizes man and holds
him fast, and ever powerfully moves him to give himself to God
for a burnt-offering.  The Jrerpans typify -the burning of love in
renewed hearts, which are filled with the love of Christ, Rom.
xii. 20.  All these utensils were of brass; so the whole process
in the renewing of man is a working of spiritual power.
Around this altar there was, furthermore, a brazen grate,
like a net, which extended from below up to the middle of the
altar, where it was fastened in four corners with four brazen rings
in the same, Ex. xxvii. 4.  Through these rings ran two staves
of shittim-wood covered with brass, on the two sides of the
altar, in order that it might be carried, Ex. xxvii. 6. All this
finds its spiritual antitype in the manifestations of the graces
of the Spirit which surround the new man and adorn him as a
disciple of Christ: as, also, in the ministries whereby the
Church is sustained in her act of self-sacrifice.
We turn now to a closer consideration of the Laver. It. was
made of brass, and specially out of the mirrors of the women,
and stood on a brazen foot. In the water with which it was
filled, the priests were to wash their hands and feet before they
entered into the Holy Place.  Whilst this, in the first place,




UTENSILS OF THE COURT.                  35
finds its application in the course of the daily worship of the
Christian Church, it yet expresses furthermore the general truth
of the continual cleansing which those who have devoted them-.selves to God in spiritual offices, receive through the continual
washing in the water of the word, 1 Pet. i. 23; Eph. v. 26; and
through the experiences of the Churches. In the foot of the
laver we see a type of the Angel of the Congregation, as the
one who supports the ministry of the word, and especially the
prophesying, in the Clhurch, and forms its centre: for the laver
itself signifies the power of the prophetical spirit in the congregation and in the Church.
CONCLUDING OBSERVATIONS ON THE THREE-FOLD DIVISION OF
THE TABERNACLE.
Having considered in detail the furniture of the three divisions of the Tabernacle, we pass on to a few general remarks.
The whole service performed in the Tabernacle, refers not
only to the worship which should be offered to God by men in
the Divine service of the Christian Church, but it has, also, a
reversed relation, viz., to the acts of God Himself, by which He
draws men to Himself. In this last respect, the Court takes, in
a certain sense, the first place:  Although, if regarded in its
spiritual dignity and nearness to God, it is rightly placed last.
The first of these acts of God in His gracious operations
upon man is this, that He makes him a willing burnt-offering,
free from sin through death, Rom. vi. 7; and a servant of righteousness through life, Rom. vi. 8, 18.  The next thing that
God does, is to renew the man through baptism, and to cleanse
his walk by the living stream of the word:  And the last thing
that is done by God is, that He brings the man who has been
previously offered to God, and cleansed, into the full fellowship
of the Church, in order to await there, in holy worship, the
revelation of things as yet invisible.
In the first respect, also, the course of the daily morning and
evening worship begins with confession and absolution, and pro



36                  THE TABERNACLE.
ceeds in regular gradation, through the reading of the Word
of God, through praise and prayer on to the highest point
of worship which is possible this side of the kingdom of glory,
viz., to that which is symbolized by the services performed at the
Altar of Incense, at the Table of Shew-bread, and at the Candlestick, Heb. x. 19-25. But here let us stop, since we yet see
through a glass darkly, I Cor. xiii. 12.
Into the Most Holy Place went the High Priest only; and
indeed only once in the year, and then not without blood, Heb.
ix. 7.  From this we learn, that in this dispensation, our Lord,
as High Priest, alone has to do immediately with the heavenly
things within the veil; and having gone to the Father with
His own blood, He there abides till the heavens can no longer
hold Him, when He shall come forth from this heavenly Holy
of Holies in order to bless us His people. Nevertheless, the
Church, if not the essence, is yet the living image of the heavenly things of which the Tabernacle was only the shadow, Heb.
x. 1. And whilst the service of the Tabernacle was performed
by those who had no access into the Most Holy Place, the service
of the Christian Church proceeds from those who have all
entered into the Most Holy Place, and continually dwell therein,
in Christ, Heb. ix. 8, 11; x. 19.
THE CURTAINS, COVERINGS AND TAPESTRY OF THE TABERNACLEo
The Court, open to the light of day, was an hundred cubits
long from East to West, and fifty broad from North to South.
It was surrounded by sixty Pillars, each five cubits high:
Of these pillars twenty were on the two long sides, and ten on
the two short sides of the Court. The entrance was on the
East side.
These Pillars and their Sockets were all of brass. On the
other hand, the fillets, and capitals on these pillars, which served
to fasten up the curtains of fine linen which surrounded the
Court, were of silver. The pillars themselves correspond to the
ministry whereby the gospel is preached in the world in a way




CURTAINS, COVERINGS, AND TAPESTRY.           37
adapted to the natural capacities of men, in order that they may
be prepared for admission into the Church, which is the school for
the future kingdom of glory. This ministry, though it discloses
to fleshly eyes nothing of the mysteries of God's household,
should yet be, none the less, a demonstration of the spirit and
of power, and be confirmed by signs following, 1 Cor. ii. 4;
Mark xvi. 20; Heb. ii. 3. This was symbolized by the brass.
And as the pins whereby this curtain was held fast to the
earth, were likewise of brass, so should the same spiritual power
show itself also in the lay-brethren who are associated with the
Evangelists in order to be helpful unto them in their ministry..The fillets and capitals [chapiters] of silver were the antitype of the love which should be conspicuous in all preachers
of the gospel, and which should accompany all their intercourse
with men.
The hanging of fine linen teaches us that it is the first duty
of the preachers of the gospel, not only to manifest in themselves the qualities of perfect purity and righteousness, but also
to endeavor to bring out those qualities in others.
Before the entrance of the Court, toward the East, was one
particular curtain which hung upon four of the above-mentioned
pillars. This curtain was wrought of blue, scarlet, purple, and
fine twined linen, and adorned with embroidery; so should all
those who, by the one universal testimony of the Church toward
all men, viz., the above-mentioned testimony of purity and uprightness in the walk of her ministers, feel themselves drawn to
the Church and desire to be received into it, be encouraged to
persevere in their purpose through the beholding of other things
also, which are to be found in the Church; viz., heavenlymindedness, cleanness of conscience, royal dignity, all which are
bound up together with purity and uprightness into one beautiful whole.
The four pillars which supported this curtain are a type
of those Evangelists through whom admission into the Church
is effected.
The Holy Place and the Holy of Holies were both shut out
from the light of day. On the North, South and West sides




38                    THE TABERNACLE.
they were enclosed by 48 strong rafter-like boards, standing upright, side by side: whilst on the East side was, first of all, the
entrance to the Holy Place, which was closed by a curtain which
hung upon five pillars, Ex. xxvi. 1, 37. All these boards were
10 cubits high; which was twice the height of the pillars of the
Court.  The number 10 is specially the royal number-the number pertaining to the Kingdom-the double of the earthly
things. The height of these pillars and boards indicates that
these ministries in the Church, of which they are the type,
require the spiritual faculties of man, inasmuch as they have
to do not only with earthly things, but with heavenly mysteries,
and, also, that the persons who fulfil these ministries are not
only preachers of the gospel, but also priests in the House
of God.  The above-mentioned boards were of shittim-wood,
and overlaid with gold: their breadth was 11 cubits.  On the
North and South sides of the Tabernacle there were 20 such
boards; while on the West side there were only six. In each
corner of the back part was one board [only a half cubit wide].
They were types of the Pastorship in the Church which is
fulfilled by the Elders and their Helps, in order to instruct the
flock of Christ in the knowledge of the mysteries of God, and
guard these mysteries as a possession peculiar to the flock, from
all profanation from  without.  The Elders are indicated by the
one cubit, and their Helps, by the half cubit, in the breadth
of the boards.*:
The silver sockets, in two of which each of these boards was
set, were made out of the silver which, as a tax of half a
shekel, was collected from the whole people of Israel, as the
ransom of each soul above 20 years old, Ex. xxxviii. 25; xxx.
13.  These sockets represent the love of the Father and the Son,
into whose fellowship every Christian should stand, and into
[* A friend has informed me, that he has seen in one of old Fuller's works
(probably Pisgah's Sight of Palestine), a drawing of the Tabernacle, in which
each board had upon it the representation of the face of a man.
Hence it would appear that the symbolic meaning of the boards of the
Tabernacle, as known in the early Church, was not utterly lost, like that of
many other things, in the lapse of generations. D. M.. F.]




CURTAINS, COVERINGS, AND TAPESTRY.          39
which, by the laying on of Apostles' hands, he is introduced,
and confirmed and perfected.
The tenons whereby the boards were fastened in each socket,
indicate the office of the Deacons and Under-deacons, through
which the Pastors come into contact with the love of the flock.
This love it is which in the Church forms the support and foundation of the pastoral office.
Of the five bars which went round the boards, four were
divided into three parts, but the fifth and middle bar went
round all the boards. They were, moreover, fastened to each
of these boards by golden rings. To these rings correspond
those higher ministries in the Church, by which the shepherds
of the flock individually and collectively are preserved in the
common faith of the Church.
At the entrance of the Holy Place toward the East, the five
pillars which stood equally within and without, represent the
priestly functions of those who, though they have to do with
heavenly mysteries, should none the less also prepare the catechumens, as future partakers of the fulness of the heavenly
mysteries, for reception into the fellowship of the Church, Heb.
vi. 1, 2. Although these pillars stood in sockets of brass, yet
were they overlaid with gold and furnished with hooks of gold;
so should the ministry which they signify, not only preach the
gospel in demonstration of the spirit and of power and with the
confirmation of signs following, Mark, xvi. 17, but, also, impart
instruction in all mysteries of the faith; and while this ministry
discloses the faith to the noviciates of the Church, it should
commend itself to every man's conscience in the sight of God.
2 Cor. iv. 2.
The veil at the entrance of the Holy Place was like that at
the entrance of the Court, and had a like typical signification.
It is, however, to be observed that while the hangings around the
Court were plainer than the veil at the entrance, i. e., were
without its ornaments, yet the whole inner part of the Holy
Place, as, also, of the Most Holy, and also the veil at the
entrance of the Holy of Holies, Ex. xxvi. 1, were adorned like
the veil at the entrance of the Holy Place.




40                  THE TABERNACLE,
We find, moreover, on the hangings of the inner part of the
Holy Place and of the Most Holy, the still further adornment
besides that of skilfully wrought embroidery of blue, purple,
scarlet and fine linen, viz., that of representations of Cherubim,
Ex. xxvi. 31.
While Seraphim  are a symbol of the Angels in the Church
as they appear surrounded by their clergy, and clothed with the
glory of Christ, Heb. i. 7; Isa. vi. 1, 2, the Cherubim, which
are combined out of the forms of the lion, eagle, man, and ox,
indicate the four-fold ministry of the apostle, prophet, evangelist,
and pastor and teacher in the Church Universal, Ezek. i. 5;
x. 1. These Cherubim are the same as the four living Creatures
in Rev. iv. 6, which are filled with the life of God. As the
view of the Court offered only the sight of the- plain hangings
of fine linen, whilst in the inner part of the Holy Place and
of the Holy of tHolies, the eye every where met those Cherubforms, so all who stand outside of the Church, see only the
righteousness and the purity of the Church in its walk in the
world; while all who are within the Church, are acquainted
with the heavenly character, the royal dignity, and the redeemed
standing of the same, and experience how, in the enjoyment
of the communion of saints, they are pre-eminently indebted for
their participation in the mystery of the kingdom, to the exercise of that four-fold ministry.
The functions of this four-fold ministry are indicated by the
four pillars, covered with gold, resting in sockets of silver and
provided with silver hooks, —which stood at the entrance of the
Holy of Holies. The perfect form  of this four-fold ministry
of the truth in love, is the channel between the risen Head in
heaven and His Church on earth; and as the veil at the
entrance to the Holy of Holies resting upon these four pillars,
shut off the most Holy Place from the sight of those standing
in the Holy Place, so is it that this four-fold ministry, at once,
conceals and makes known those things which the eye hath not
seen, nor the ear heard, neither have entered into the heart to
conceive, I Cor. ii. 9. Although the Holy of Holies was inaccessible to such as stood in the Holy Place, yet the sameness




CURTAINS, COVERINGS, AND TAPESTRY.         41
of the hangings in both, are the- true representations of the
invisible things in heaven. As the Most Holy Place signifies to
us the personal presence of the Lord over the Mercy-seat, so is
it truly that four-fold ministry signified by the veil hanging upon
the four pillars, which stands in intimate connection with the
personal presence of Christ in His Church.
When the Son of God became Man, He found Himself in
a condition in which He was, as the Bearer of our sins, without
the veil; but now has He, as the risen Son of Man, set His
mediation in the place of the veil, which He removed when He
entered within.
Besides the hangings of the whole Tabernacle proper, of
which we have just spoken, the same was covered with various
curtains which hung over, lengthwise of the curtains, from side to
side.
The first covering consisted of ten curtains of fine twined
linen, all of which were adorned like the inner part of the Holy
Place. Each of these ten curtains was 28 cubits long, and 4
cubits broad. They were connected together in two principal
parts, each of which consisted of 5 curtains fastened side by
side; and formed in this way 2 great coverings each 28 cubits
long, and 20 cubits broad. These lay lengthwise over across
the Tabernacle; and as the whole Tabernacle, including the
height of the two side-walls, of 10 cubits, had a breadth of 30
cubits, this covering appeared a cubit too short on each side.
The four cubits in the breadth of each curtain, answers to
the four-fold completeness of the covering of the Christian
Church by means of that four-fold ministry in the same, Eph. iv.
11; whilst the twenty-eight cubits in the length of the curtain
answers to the application of this four-fold to the whole Church
of all generations: for the number 28 is the product of 7 multiplied into 4: and 7 is the number of ecclesiastical perfection:
[7 spirits, 7 eyes, 7 seals, 7 trumpets, 7 plagues, 7 thunders-all
refer to the fulness of that which they signify, whether of discernment, or of power, or of assurance, or of revelation, or of temptation, or of judgment. F. V. W]. Yet these curtains were on
each side too short by one cubit. Furthermore, the number 28




42                  THE TABERNACLE.
is the number of the Moon, but not of the Sun; so- that covering of the Church by means of this four-fold ministry points to
the present condition of the Church in the world; but not to
its future perfect condition under the Sun of Righteouness; for
the Church during the absence of Christ is still in a condition
of imperfection. These many separate curtains were fastened
one to another by means of 50 hooks of gold, and 50 loops
of blue; in like manner the two great divisions of this covering
were fastened together. The number 50 is the product of 5
times 10: whereby, 5, as the number of the earthly condition,
and 10, as the number of the Kingdom of glory, indicate a twofold condition of the Church; for the Church, as well now in
this present time as also hereafter in its perfection, must always
be kept in true unity by the bond of truth and the heavenly
mind. The length of the Tabernacle was covered by these
coverings in the following manner: One of the two principal
parts, consisting of 5 curtains, being 20 cubits broad, covered
exactly, according to its breadth, the Holy Place of 20 cubits
long. The other principal part, which was exactly equal to the
first, served with its one half, of 10 cubits broad, for a perfect
covering of the Holy of Holies, which was 10 cubits square;
while with the remaining half, it reached on the back part of
the Most Holy Place to the ground. The line of connection
between these two principal divisions of the whole covering was
exactly above the partition between the Holy Place and the
Holy of Holies, which was made by a separate veil. By all this,
the great truth is represented, that the present and future
covering of the Church is only one; likewise even as the adorning of the same is also only one. But there is, nevertheless,
between the earthly and heavenly, between the present and the
future condition of the Church, a definite line of demarcation
which ought not to be obliterated or unceremoniously passed
over.
As the hangings on each side of the Tabernacle appeared
too short by one cubit, but on the back part reached down to the
ground, so the fulfilling of that which is not yet perfect shall be
attained by the Church in the kingdom  of glory.  [And




CURTAINS, COVERINGS, AND TAPESTRY.           43
further, as the curtain of fine linen was a cubit short of the
ground on each side of the Tabernacle, we learn that righteousness is not of the earth, nor of the man of the earth, the first
Adam, but that it is from heaven, from the Second Adam. F. V.
W.]
Upon this first covering was laid a second one, not made
of linen but of goats' hair, spun by the women. This also was
composed of curtains or hangings 4 cubits broad, yet were they
30 instead of 28 cubits long: and there were also 11 instead
of 10 such pieces; and the hooks wherewith they were fastened
one to another, were not of gold: but of brass. This cloth
of goats' hair signifies (as we remarked on page 17), the spirit
of prophecy, which, whilst it is the testimony of Jesus Christ,
Rev. xix. 10, covers the righteousness, the beauty and glory
of the Church, through all the centuries since her beginning till
her perfecting on the return of' Christ, when they shall be
revealed, 1 Cor. xiii. 8-10.  As the length of this covering was
not 28 but 30 cubits, and reached to the ground on both sides,
so the present condition of the Church in this world is indeed
fitted to the earthly things, whilst yet the spirit of prophecy
carries the Church in spirit forward into the heavenly constitution, and figures to her the heavenly economy in prophesyings
and visions, without suffering her to deceive herself thereby that
the earthly economy has passed away. The brazen hooks typify
the joint-working of spiritual ministries, by the use of which the
spirit of prophecy is kept in harmonious unity. The special peculiarity of these curtains, was that of the eleven pieces, five were
connected together in one principal division, and six in the other.
The part containing six curtains hung over the Holy Place;
and that containing five, over the Holy of Holies. The first
one of those six curtains did not hang down over the veil which
was at the entrance of the Holy Place, but was doubled back
upon itself; so that this covering at this place was double;
and this first curtain took up the space only of 2 cubits. The
dividing line between the 2 principal divisions of this covering
did not lay exactly over the partition between the Holy Place
and the Holy of Holies; and that principal part which con



44                  TIHE TABERNACLE.
tained five curtains lay in such way, that besides covering the
remainder of the Most Holy Place, and whole wall at the end,
it lay also a little on the ground, Ex. xxvi. 9, 12, 13. So the
spirit of Prophecy oversteps the boundaries which separate the
earthly from the heavenly, and indicates according to the figures
of the early and latter rain, Joel ii. 2, 3; Zecha. x. I; James v.
7-a twofold measure of spiritual gifts in the beginning and at
the close of the present dispensation.
Over this covering lay yet two others; one of which was
of Rams'-skins dyed red, Ex. xxvi. 14. Compare above p. 18.
To the covering of Rams'-skins answers the Diaconal duty which
the Church has to fulfil toward the world, by setting before the
eyes of the world, the sprinkling of the blood of Christ which
is to be had only in the Church, and by inciting every man to the
faithful performance of his duty to and the acknowledgment of the
blessing which is to be found in all God's ordinances in the
world. The other covering was of Badger-skins, which, on the
other hand, typify the various heavenly beauties of the Church
as she bears the image of Christ and the stamp of the kingdom
of heaven, and proclaims the peace of God to all men, 1 Pet. iii.
8; 2 Pet. i. 5; Phil. ii. 14, 15.
THE PERSONS OF THE PRIESTS, THEIR CONSECRATION, THEIR
OFFICIAL DRESS, AND THEIR INAUGURATION TO OFFICE.
After the Tabernacle was set up and furnished as we have
seen above, Moses was commanded by the Lord to make a
solemn anointing of it, and of all things in it, and of all
persons appointed for its service; as we read expressly in Ex.
xxx. 23. So the Church of Christ would never be able to fulfil
her appointed work without the anointing which is her portion,
to be imparted to her from the L6rd, 1 John ii. 20, compared
with John xiv. 26; xvi. 13; Acts x. 38. The nature of this
anointing is most beautifullly symbolized in the anointing which
Moses was to perform. He was to take for this purpose the best
spices; and indeed first of all 500 shekels of pure myrrh —which




THE PRIESTS, THEIR CONSECRATION, ETC.         45
is a symbol of the full measure of the sorrow of the Lord; then
250 shekels of cinnamon,-which indicates a half measure of the
rebukes of the Lord; further, 250 shekels of calamus, that is
to say, a like measure of His forbearance; and no less than 500
shekels of cassia, that is to say, a full measure of His holiness;
and finally, a hin of pure olive oil-which represents a full
measure of joy in the Holy Ghost. These ingredients were to
be mingled according to the skill of the Apothecary; and with
this holy ointment must the Tabernacle, not only as a whole,
but, also, in all its parts and utensils be anointed and consecrated, that it might be most holy unto the Lord; and every
one who should touch it must be, in like manner, made holy.
Aaron and his sons were, also, to be anointed by Moses with
this ointment, and consecrated to be priests unto the Lord.
God'said that this oil should be an holy anointing oil to Him
throughout all the generations of Israel; also, that it might not
be poured on the flesh of man, and no one might make any like
it; for whoever should make any like it, or give of it to others,
should be cut off from His people.
From all these particulars we understand how the fulness
of joy in the Holy Ghost, (symbolized by the olive oil,) is the
foundation of that anointing which, issuing from Christ, is imparted to the Church; how the Lord in and by this anointing
always reminds His Church of all His sorrows and pains, and
sets before her eyes His perfect holiness, whilst He tenderly
keeps back one half of His chastisement, and suffers His forbearance to be as the severity of His justice; and furthermore,
that no one who walks in the flesh and has not become one
spirit with Christ, can receive this anointing, and that all
imitating of this anointing oil which man might ever attempt
of his own will, should always be punished with spiritual death.
Compare 1 Cor. vi. 17; Ps. cxiii.
We come now to the consideration of the instruction which
in respect to the inauguration and consecration of the Christian
Priesthood, is to be gained from the contemplation of the
inauguration and consecration of Priests under the Mosaic
economy. Ex. xxviii. In the first place, we must bear in




46                 -THE TABERNACLE.
mind, that neither Moses nor Aaron, regarded in himself alone,
presents a perfect symbol of Christ.  Yet the official acts
of Moses symbolize one side, and those of Aaron another side
of the official work of Christ. Our Lord Jesus Christ is the
Apostle and High Priest Whom we acknowledge, Heb. iii. 1;
through  whom alone the Christian Church, as one body, can
attain the end of her heavenly calling. He is our Apostle as
the One who was sent immediately from God to build and guide
and bless the Church: He is moreover our High Priest as the
only Mediator between God and man, I Tim. ii. 5. The place
of Moses, as of him  with whom God spake face to face, is a
symbol of the Apostleship of the Lord; whilst the place of
Aaron shows the High Priesthood and Mediatorship of Christ
Jesus, as the Angel of the New Covenant. As Moses was not
sent in order to execute himself Aaron's office, but to set him in
it, so the end of the sending of Christ is to be a Mediator. And
the faithfulness of Moses in all his house, was a symbol of the
faithfulness of Christ in His whole Church, Heb. iii. 5, 6. As
the Lord was sent immediately from the Father into the world,
so the Apostles of the New Covenant came immediately from
the Lord:  And as Aaron derived His office from God through
Moses, so the-Angels or Bishops of the particular congregations
derive their office through the Apostles from Jesus Christ; yet
as Moses needed the help of his assistants in order to build the
Tabernacle, and to bless it, Ex. xxxi. 2, 6, so likewise are other
offices set for the help of the Apostles of the Church.
As Aaron himself was associated with his sons in office, so
the Angel of a congregation can worthily and perfectly perform
the worship of God only with the help of various assistants subordinated to him. There can be upon earth no single man who
could be the Angel of the whole Church of Christ; for although
the Church on earth is visible, yet its only head is the invisible
Christ in heaven. If therefore the ministry of Moses symbolizes
that of the Apostles who in the Lord govern the whole Church,
it is yet so only because these official acts of Moses are indeed
the direct symbol of the Apostolic acts of Christ Himself. The
ministry of Aaron, on the other hand, refers to the official act



THE PRIESTS, THEIR CONSECRATION, ETC.          47
ings of the Angels of a particular congregation, which, in like
manner, can only be because they had first direct reference to
the Mediatorship of Christ as the only Angel of the Covenant.
The symbolic signification of Aaron's inauguration, of his
official dress, and of his duty in office, has therefore a two-fold
relation, first, toward the Lord Himself as the Angel of the
whole Church; and secondly, to the Angel of the particular
congregation: since the Angel of each single congregation not
only executes for the same one of the many offices in the
Church, but also stands as a symbol and pledge of the personal
presence of Christ in the Church; so is it sufficient if we consider Aaron only in relation to the Angels of particular congregations, because their office, without doubt, always refers to the
Great Angel of the Covenant.
Moses was commanded of God to separate his brother Aaron
and his four sons out of all the tribes of Israel, that they might
serve before the Lord, in the priesthood, Ex. xxviii. So, also,
the Christian Priesthood is a part of the Church, and chosen out
of it with its consent.  Yet, as Aaron and his sons were set in
their office not by the children of Israel but by Moses, so ought
the Christian Priests also to be set in their office not by the
congregation but by Apostles, Acts xiv. 23.
Moses was, moreover, commanded to make for his brother
Aaron holy garments for glory and for beauty. The spiritual
gifts of those who are fitted to be Christian priests answer in
general to the capabilities of man, specially of man sanctified
and enlightened in Christ.  The qualifications must be already
there before the inauguration into office; but Apostolic ordination must be added; and, indeed, not only as the Divine recognition and confirmation of gifts already existing, but also on this
account, that by it there may be effectually imparted to Christian priests from the Lord, through the laying on of the hands
of the Apostles, the special gifts necessary to the exercise
of their office, 1 Tim. iv. 14; 2 Tim. i. 6; 1 Pet. iv. 11. Without ordination no one ought to exercise a priestly office in the
Church.  If a man wished to offer worship in his natural
powers, it would be the same as if he wished to do it in his




48                   THE TABERNACLE.
secular dress; but if any one is set in office by ordination from
Christ, and furnished with the spiritual grace for the office, then
he sets before the spiritual eye the glory and beauty of Him in
whom the natural eye saw no form or comeliness that it should
desire Him, Isa. lii. 2. The object of the Apostolic office, however, is not to concentrate this glory and beauty upon itself.
The Apostles, whilst they may be unknown as to what concerns themselves, 2 Cor. vi. 9, would rather put this glory and
beauty upon the ministers of the Church, and especially upon
the Angels; for the special confirmation and seal of the Apostolic office is not the performing of wonders, but it is the order,
the spiritual fulness and blessing which they bring into the
Church through the exercise of their office, I Cor. ix. 2; 2 Cor.
iii. 2.
The garments of Aaron and of his sons were, it is true, on
the whole, of the same kind, yet the garments of Aaron exceeded those of his sons in beauty and in number. The first,
which was common to both him and them, was the linen
breeches, Ex. xxviii. 42. They are the symbol of that chastity
of spirit which, above all things, is so necessary to the priesthood. As Aaron and his sons must die if they approached the
altar without this part of their dress, v. 43, so must spiritual
death follow each act of worship which is not performed in that
chastity of spirit. The next was the tight-fitting coat of fine
linen. To this corresponds purity of walk amongst men, which
must be the basis of every act of worship that is acceptable to
God. But the embroidery of the coat-the symbol of spiritual
ornament-was especially seen on Aaron's.  A  girdle around
the loins was, moreover, common to Aaron and his sons. It
symbolized spiritual vigor and power which come to the priesthood from their being supported in their office by Helps.
Not only the Angel of a congregation, but generally every
Christian priest needs, for the right exercise of his office, such a
Help; but as Aaron's girdle was of more excellent materials
and more skilfully made than the others, and was worn upon his
tight-fitting coat, so the office of the Angel's Help is of the
same rank as that of the Angel himself.




THE PRIESTS, THEIR CONSECRATION, ETC.         49
Moreover, Aaron and his sons had a covering for the headthe symbol of the individual integrity of every man in Christ
his Head and Saviour. Yet, while the sons had only a kind
of cap, Aaron had a beautiful mitre. On the front of this
mitre, a blue lace fastened a golden plate, on which were engraved, like the engraving of a seal, the words " Holiness to the
Lord," v. 36, 37. This must Aaron bear upon his forehead, in
order that he might bear the iniquity of the holy things which
the children of Israel hallow in all the gifts of their consecration, that he might reconcile them before the Lord, v. 38. This
indicates the prerogative of the Angel in the congregation not only
to bear the dignity of Christ, but, on the ground of unadulterated truth, and through the bond of a heavenly connection with
Him, always to represent to the Church the risen Lord who
Himself, by the spirit of holiness, has been in His resurrection
consecrated to the Father, Rom. i. 4; Who even Himself has
on His forehead the Father's seal, Rev. xiv. 1; and who is, at
once, the only cause of God's long suffering, and the only
ground of God's favorably accepting the services of those who
through Him have already received sonship.
The garments which were peculiar to Aaron are: 1. The High
Priest's coat. This was worn over the above-mentioned tightfitting coat, and was woven with skilful work of gold, blue,
purple, scarlet and fine twisted linen. This distinctive garment
of Aaron symbolizes the higher dignity of the Angel's office,
which ought not only to show, before all other offices in the
Church, in pre-eminent degree, the truth, the heavenly mind,
the dignity, the cleanness of conscience and uprightness of conduct dwelling in the Church, but, also, to exercise an oversight
and guidance as to all spiritual gifts, priestly functions, testimony of the Church outwardly, and care of souls in the congregation: 2. The two onyx stones upon the shoulder of Aaron,
were a distinction in the official dress of the High Priest. On
these stones the names of the children of Israel were engraved,
six names being upon one stone, and six upon the other, according to birth, with the work of an engraver like the engraving
of a signet. They were in settings of gold; and with their
5




50                  THE TABERNACLE.
settings were fastened to the shoulder-pieces of the coat by two
lace-like twisted chains of gold, that Aaron might carry upon
his two shoulders, for a memorial before the Lord, the names
of the twelve tribes of Israel, Ex. xxviii. 9. We know from
the description of the plate on the High Priest's mitre, and from
Solomon's Song, viii. 6, that a seal or signet is the sign of constant and loving remembrance. We see, therefore, in this
adornment of Aaron, the symbol of the constant and loving
remembrance with which the Lord Jesus Christ, the great Angel
of the Covenant, holds His whole Church; and, as bearing on
the shoulders is a symbol of guidance and direction, so the Lord
makes this remembrance specially manifest in this, that He
chooses TWELVE Apostles as His Elders, in order to manifest
through them His manifold guidance of the whole Church in the
truth. Compare p. 18 and Isa. ix. 6. Now this, it is true, relates especially to the guidance of the whole Church, yet is the
guidance of a single congregation like that of the whole Church.
In the guidance of the particular congregation, the guidance of
the whole is brought into the separate parts. As the Lord makes
use of TWELVE Apostles for the guidance of the whole, so the
Angel of a particular congregation needs equally a college of
Elders, which is composed of TWELVE members, viz., the six
Elders and their six Helps.
3. The High Priest's garments were distinguished by the
addition of the breastplate, Ex. xxviii. 15-30.  This mysteri-ous breastplate was called the breastplate of judgment; and,
like the coat, was skilfully woven of gold, purple, blue, scarlet,
and fine twined linen. It was composed of two pieces, each
of which was a handbreadth square; and which were placed
one upon the other, and adorned with four rows of encased
stones, in each of which were three stones. In the first, was a
sardius, a topaz, and a carbuncle; in the second, an emerald, a
sapphire, and a diamond; in the third, a ligure, an agate, and
an amethyst; and in the fourth, a beryl, an onyx, and a jasper.
All these stones were set in gold; and on them, as on 12 seals,
the names of the 12 tribes of Israel were engraved. In the two
ends, it had two golden rings; and in these, two lace-like




THE PRIESTS, THEIR CONSECRATION, ETC.         51
twisted gold chains were fastened, which joined it to the two
golden fastenings of both shoulder-pieces.
Beside these two rings, it was, moreover, firmly fastened to
the linen coat (ephod) itself, directly over the curious girdle
of the ephod, by means of loops of blue. So should Aaron
always bear upon the breastplate of judgment the names of the
12 tribes of Israel upon his breast when he went into the Holy
Place, for a continual remembrance before the Lord; and should
put into it the Urim  and Thummim.  As, besides the onyx
stones upon his shoulders, Aaron must also bear this breastplate, so should the authority of the Angel of a Church in doctrine be indissolubly joined to the gifts of discernment and
of judgment in spiritual things; not indeed in an intellectual
way, but after a heavenly manner, through the most constant
and varied dealing with the truth.  The onyx stones, as, also,
the breastplate, express functions which find their counterpart
only in the dignity of the Angel's office, and they must always
remain joined one to another by those golden chains. In this
breastplate (to the full explication of which only the actual
realities of the Christian Church can give the needful light) lay
the mystery of the Lord, viz., the hiding of His power in light
and judgment, Hab. iii. 4, the perfect light and judgment, the
true answer of God, Numb. xxvii. 21; 1 Sam. xxx. 7. In
this Urim  and Thummim, the Lord showed, as, in the light
of glory over the Mercy-Seat, His personal presence. The judgment of the Lord concerning His people was contained in it.
But it disappeared, like the glory of the Lord over the MercySeat, as soon as Israel departed from the Lord, and wished to be
like the heathen, 1 Sam. xxviii. 6, and were made captives by
them. In the second temple, built again after the captivity, we
see, indeed, the breastplate again, but it contained no answers
more from God, Ezra ii. 63; Hag. ii. 3; Ezek. xiv. 3. In the
Christian Church, Christ our true High Priest not only rules the
whole Church by the light and judgment of the Father, but the
Angels of the Churches should also rule their flocks by the light
and judgment of Jesus Christ. This light and judgment should
be sought by the congregation only in and through its Angel,




52                  THE TABERNACLE.
but not in his assistant ministers; and he receives it through
the 4 channels of the four-fold ministry of the Church Universal.
As this breastplate consisted of 2 equal parts, so the mystery
of God is always made known through a twofold witness, John
xv. 26, 27; Acts v. 32; Heb. ii. 3. Each of these 2 parts,
furthermore, was a square; so, also, the mystery of God in the
Church is revealed in a perfect way. But each of these parts
was a handbreadth on each side; so all those to whom God
makes known IHis mysteries are, through the power of Christ
received in the laying on of hands, bound in unity intimately
one with another. All the stones were set in gold; so all judgment administered in the Church is a judgment in the truth.
They were 12 in number; so this judgment corresponds to the
manifold forms of truth in the Church with merciful adaptation
to all spiritual conditions which are found in the same. The
twelve stones themselves symbolize the twelve-fold Apostleship,
whereby the Church ought to be carried on unto perfection,
Eph. iv. 11; and the various colors of the stones answer not
only to the twelve-fold manifestation of the truth, which finds
place in the 12 different Apostles, as the representations of the
twelve-fold division of the spiritual Israel, but, also, to the manifold diversity of prophetic light which works together in harmony
with each form of Apostolic truth, and ministry. While in
one aspect, indeed, the Apostleship is only one of the 4 coordinate chief ministries of the Church Universal,-all four
of which must work together for the perfecting of the body
of the Lord,-yet are there particular cases, in which, according
to circumstances, each of the 4 may work by itself singly; for
example: the Apostles alone are the guide of the whole Church,
and of all the ministers thereof. Or, in other cases, again, two
only of these four chief ministries can work together in a special
way; as for example:  The Apostles appear united with the
Prophets, when sustained by the light of prophecy, they, as
with one heart and one mouth, make known to the Church the
judgment of the Lord. Through this light, not only the Apostiles, but generally all the ministers of the Church, are guided in
their personal ministries. Yet it is not to be forgotten here,




THE PRIESTS, THEIR CONSECRATION, ETC.      53
that although the light of prophecy is indispensable to the
Apostles, yet the Prophet through whose mouth the prophecy
comes to the Church, never stands with the Apostles as a judge,
nor is he ever to be regarded as the fountain of judgment for the
Apostles.
Finally, it is to be observed here, that as the light and judgment was not over, but rather in the breastplate, the Apostles
are indeed the organs whereby the Lord ministers His light and
judgment to His whole Church, but that this light and judgment comes not from the Apostles in and of themselves, but
only from the Lord; and the true light and judgment of the
Lord can' therefore be imparted to no Angel of any Church, if
it be sought from the Apostolic college in a fleshly mind, as
from an earthly tribunal; but, in order to receive it, the Angel
must always apply, in a heavenly disposition, to the Lord, who
then will give it through His Apostles as HIis appointed channel.
4. The High Priest furthermore wore over his coat the robe
of the ephod made of blue silk, Ex. xxviii. 31, which, also, was
not among the garments of Aaron's sons. This robe had at the
top in the middle a hole in it, and a binding to keep the hole
from being torn; and below, at the border of the robe, were
pomegranates of blue, purple and scarlet all around it, alternating with bells of gold. This robe was to be worn by Aaron
when he ministered in the Tabernacle, that the sound of the
bells might be heard, when he went in and came out of the
Holy Place, before the Lord, that he should not die: This
blue robe answers to the heavenly mind, the heavenly citizenship, Phil. iii. 20, the walk with heavenly things in the spirit,
by which the Angel of a Church should ever be distinguished
above all. And as this garment had no seam, so ought every
Angel to be free from that sin which presumes to bring spiritual
things into connection one with another, in a fleshly way. As
the head of the High Priest appeared through the above mentioned opening in the robe, and was adorned with the mitre
proper to the High Priest, so in all acts of the Angel, the Htead in
the heavens, Jesus Christ in His glory, ought to be brought in the
most unmistakable manner to the contemplation of the Church.




54                  THE TABERNACLE.
The pomegranates round about the hem, symbolize the manifestation of the gifts of the Holy Spirit; and the bells are a symbol of all the ecclesiastical ministries in exercise in the congregation; which must be all properly ordered, and stand in due
relation to each other. The manifestation of the gifts of the
Holy Spirit should stand before all eyes, heavenly, dignified and
pure; and no one of the ministries of the Church ought to be
silent, but all, each in his place and way, ought rather to manifest in holy worship and edifying office, that Christ has gone
into the heavens, whence He shall return again; yea, they ought
to make known that He lives, Heb. vii. 8. As the pomegranates hung neither on the breeches, nor on the linen coat
of Aaron,. bat on the blue robe, so the manifold grace of God
can be developed in no Church whose Angel is not distinguished
above all for heavenly-mindedness. It is not the will of God
that any congregation should be without an Angel or Bishop.
The Church of Christ is the mystery of the new creation
of God. As Christ, the image and glory of the Almighty, Heb.
i. 3, is set over this new creation, so the Angel of each Church
should symbolize this relation of Christ to God through his own
relation to Christ. The solemn service for the inauguration
of Aaron and his sons, recorded Ex. xxix., lasted exactly seven
days, as we learn from Levit. viii. 33, by which number a perfect space of time is symbolized, and we are pointed to a new
creation, Gen. ii. 2. The appointing of a particular day for this
service is signified by the basket mentioned, Ex. xxix. 3; since,
according to Gen. xl. 12-18, three baskets were used to signify
three days. In this basket, (the contents of which signified the
things that were to be ready on the appointed day,) Moses was
to put 1st, unleavened bread, 2d, unleavened cakes tempered with
oil, 3d, unleavened wafers anointed with oil; all made of wheat
flour. We see, herein, the symbols of three grades of official
rank:  In the loaf of bread, to wit, the office of the Angel, as
it should be strengthened in the truth; in the cakes, the office
of the Elder, which must be filled with spiritual grace; and in
the wafers, the office of Elder's Helps, who by education in the
ways of God should grow into this their office. No congrega



THE PRIESTS, THEIR CONSECRATION, ETC.          55
tion ought to have an Angel set over it until it has persons for
all these offices.  Besides this basket, Moses, at the command
of God, was moreover to bring a bullock and two rams. The
bullock is the symbol of -priesthood, 1 Tim. v. 18; 1 Cor. ix. 9;
and the two rams are the symbols of the Deacons and Underdeacons. See p. 18. Then Moses was to take Aaron and his
sons to the door of the Tabernacle and wash them with water.
This washing with water signifies the ministry of the word,
whereby all ministers of God, before they are set in their place,
must, first of all, be reminded of their unworthiness, purged
from their self-chosen ways, instructed as to their future duties,
and strengthened beforehand to bear the spiritual burden which
the Lord will now lay upon them along with their office. After
this foregoing act of cleansing, the holy garments were solemnly
put on before the eyes of all; and, indeed, piece by piece, first
on Aaron alone, and then on his sons, in token of their progressive gradual consecration to their office. When Aaron was
clothed, Moses was to take the holy anointing oil and pour it
upon his head to anoint him for his office, Ex. xxix. 7, so the
Angel of each congregation receives, through the laying on
of Apostles' hands, at his ordination into his office, the gift
of the Holy Ghost which he has need of for his office, that he
may be able to rule his Church as a visible head whose anointing
should flow down upon the other ministers in the same, as out
of the fountain ordained of God, whence comes the power for
their office, Ps. cxxxiii.
Aaron having been anointed, his sons were then also solemnly clothed.  So, following the office of the Angel, as soon as it
is brought forth as the head of the organized body of the congregation, comes also into manifestation the office of the Elders
who are instructed and ordained in like manner.  Then follows,
in the service of the Tabernacle, the slaying and offering of
the bullock upon the brazen altar, a burnt offering unto the
Lord. So immediately after their ordination the Angel and the
Elders, as one priesthood, are solemnly dedicated to God. For
as a lamb symbolizes the Lord Jesus Christ as the sin-offering
for our sins, so is a bullock a symbol of the Lord risen from the




56                  THE TABERNACLE.
dead, a priest after the order of Melchizedeck, who performs His
priestly office before God and man. As now Aaron and his sons
must lay their hands upon the head of the bullock, so must the
Christian priesthood, on entering on their office, solemnly confess that only through the death and resurrection of Jesus Christ,
the Great Antitype of that bullock consumed by fire, they find
acceptance and equipment for the priesthood in the Christian
Church, Ex. xxix. 14; Heb. xiii. 11, 12. They must, also,
agreeably to the type of that bullock, permit to be taken away
the fat upon the inwards-the symbol of all spiritual vanity
and glorying; the caul above the liver, which finds its antitype
in the disobedience and rebelliousness of the unsanctified heart
of the natural man; the kidneys, which signify the fleshly wisdom; and the fat upon them, that is, the loftiness of the pride
of the understanding: since they must all be consumed by the
fire of God's love. With willing mind, they must permit
the flesh, the skin and offal, which symbolize the power, the
beauty and the sensual productions of fallen human nature,to be burned without the camp, as a sin-offering, and be thrust
out as things which have been condemned on the cross of Christ,
who carried our sins beyond the gate and destroyed them on the
accursed tree.
After the bullock had been offered in this way, Aaron and
his sons were to lay their hands on one of those two rams,
which was, in like manner with the bullock, slain and burned,
and the blood was sprinkled round the altar. As that bullock
signifies the priestly character of Jesus Christ, so this ram
points to Him as to the first among his brethren, to His place
in the flock of God. As this ram must be cut in pieces, his
legs and inwards washed in water, and then the whole ram
burned upon the altar, Ex. xxix. 17; so ought the hearts and
ways of those who are presented for service in the Deaconship
to be first cleansed, and in communion with their Divine Head,
be fully presented and offered to God a burnt-offering, a sweet
savor unto God. The second ram  was, then, like the first,
slain and burned, but before sprinkling the blood around the
altar, Moses was to touch with it the tip of the right ear, the




THE PRIESTS, THEIR CONSECRATION, ETC.        57
thumb of the right hand, and the great toe of the right foot of
Aaron and of his sons; and, also, to sprinkle it, and also the
anointing oil upon Aaron and his sons, and on their garments;
this being done, Moses gave into their hands the fat, the rump,
the fat above the inwards, the caul above the liver, the kidneys
and the fat upon them, also, the right shoulder of the ram,
together with one loaf of bread, one cake, and one wafer out of
the basket, as a wave-offering before the Lord. As soon as these
were waved, as an offering unto the Lord, Moses took them out
of their hands and burned them all upon the brazen altar for a
sweet savor unto the Lord, except the right shoulder of the ram,
which, together with the other parts of the ram not burned but
left, was left for Moses, and Aaron and his sons. Ex. xxix.
19-28. The difference in the procedure with the first ramthat of the burnt-offering-and the second-that of the waveoffering, shows us symbolically, the difference between the whole
Church as one body with the Lord, and that part of the same,
which as the particular body, is contrasted with those particular
members of it who stand as the priesthood of Christ; and the
proceeding with the ram of wave-offering, shows us symbolically
the loving help and service which the congregation ought to render to the priesthood.
In the ram of burnt-offering, the Church appears as she is
represented by her Deacons who are devoted exclusively to the
service of God's house; in the other ram, on the other hand, as
she is represented through the sub-deacons who stand in nearer
relation to the congregation. In that which is done with the
last ram is shown, likewise, in an exceedingly beautiful way,
how the personal relation of the priesthood to the congregation
should be constituted according to the will of God. They
should always have an open ear to learn the necessities of the
congregation; a ready hand to help the congregation every
where; and an unwearied foot always to search for all the
sheep of their flock, that they may have always a constant fellowship in spiritual life with the flock, always meet all their
cares, help the needs of all, ever rest on the love of their flocks,
and regard themselves as their servants for Christ's sake. Through




58                   THE TABERNACLE.
them should their flocks be brought always with willing hearts to
sacrifice all fleshly vanity, all fleshly lusts, pride of the natural
man, opposition of heart, fleshly wisdom, pride of understanding,
yea, all sensual outbreaks which may appear in them; and as that
loaf and those cakes and those wafers, although prepared by Moses,
were eaten not during the sacrifice of the bullock, but during that
of the ram, so the Angels, Elders and Helps in a congregation,
each in his measure and according to his necessities, should spiritually feed and satisfy themselves, not through the fulness of
spiritual grace which dwells in the priesthood, but through all
the good and divine things which are found in the congregation
itself.
After the parts above mentioned had been burned, the breast
and the shoulder of this second ram were to be brought by
Moses before the Lord as a wave-offering and a heave-offering;
whence they received the name of wave-breast and heave-shoulder-the wave-offering consisting in a solemn waving from side
to side, and the heave-offering, in the solemn lifting up on high
of the things which were in these ways to be offered to Godthe former having reference to the Lord as revealed every where,
and the latter to the Lord as enthroned in Heaven.
The breast and the shoulder, as its best parts, represent the
whole victim; as the wave-sheaf represented the whole harvest.
They were, therefore, by an abiding law, separated from the
other parts of the ram; and having been specially consecrated
to God by the act of the wave, and the heave-offering, were
given to Aaron and his sons for their use: So should the best
which appears in the Church be ever, in a special manner, consecrated and devoted to God, and be brought to the Christian
priesthood for their comfort and help, so that they may continually draw their strength, power and joy out of the loving intercourse and willing service of the members of the Church. As,
moreover, what remained of this second ram, after being prepared for food, in the Holy Place, should be eaten by Aaron and
his sons without, before the door of the Tabernacle; so should
the overflow of Divine blessing in the flock be poured into the
breasts of the priests, that they may enjoy it as the reward




SPECIAL WORSHIP.                  59
of their work and as the solace for all the pains of their office,
Luke x. 7; 1 Cor. ix. 9-14; 1 Tim. v. 18.
THE SPECIAL WORSHIP OF THE TABERNACLE.
Although we have already, at various times, mentioned the
particular functions of the priests, yet these did not relate to
the service which the whole Church of Christ in her collective
capacity has to offer in common as the true worship of God.
We will, therefore, here consider briefly this service according to
the symbolical signification which in this respect inheres in it.
The prescribed public observances whereto the Priests were
appointed by God, consisted of daily, weekly, monthly, and
yearly occasions of worship, Ex. xxix. 38. These periods were
determined by the course of the heavenly bodies which God
appointed, at the creation, as the signs for seasons and days and
years, Gen. i. 14. In the Christian Church, this use of the
stars is not abolished, but rather enjoined, confirmed and fully
developed anew, since she ought none the less to observe the
celebration of festivals and to wait upon God daily in His
House.
The daily worship of the Tabernacle consisted in the offering, morning and evening, of a lamb one year old, on the Altar
of burnt-offering in the Court. With each lamb there was to
be joined a tenth measure of fine wheat flour mingled with a
fourth part of a bin of pure oil, as a meat-offering; and a bin
of wine as a drink-offering.
Before Jesus Christ had come in the flesh, the day began
with the evening and ended with the next evening; but now
the day is reckoned from morning to morning. The whole
period preceding Christianity pointed to it as to that in which
the darkness has past and the true light has come, John i. 9;
viii. 12; Rom. xiii. 12; I Thes. v. 5, since with the coming
of Christ in the flesh, the day has come, yea, the light of the
world; in the light of which we walk and work until the night
come when no man can work, John xi. 10, xii. 35; ix. 4.




60                  THE TABERNACLE.
As Jesus is the Alpha and the Omega, so is He, also, the
morning and the evening Lamb offered for the sins of the world,
first in His own person, and then in His Church, which is His
body and walks in His footsteps; whom, therefore, there will
nothing better befall than has befallen her heavenly Head, 2
Tim. iii. 12; John xv. 20; Rev. xi. 7-12; Rom. viii. 36;
Heb. x. 33; xii. 4. As Christ in the beginning of this dispensation was sacrificed, and raised again from the dead, so in the
end of it, shall it befall also, the Church, His members. The
Christian Church should, therefore, daily at the beginning and
end of each day, in which men perform their work in her morning and evening worship, remind herself of her calling to be like
Christ, and publicly and solemnly acknowledge in holy worship
that the sacrifice of Christ is the only foundation of blessing and
the only way of access to God.
Daily worship begins with the confession of sin, whereby
they are reminded of the expiatory death of Christ; and with
the absolution, following thereon, which should join them to the
resurrection of the Lord. The Church is then prepared to enter
into nearer communion with God, which is the basis of all true
worship-yea of the very essence of devotion itself. After the
Church has been in this way sanctified, and is at liberty to draw
near unto God with joy,' she turns herself to Him with feelings
of thankfulness, and by the reading of a portion of Holy Scripture and the solemn rehearsing of the Creed, in the unction
of the Spirit, offers to Him an acceptable meat-offering. Hereby
the Church shows that she does not belong to the class of those
who worship they know not what, John, iv. 22, but that she
publicly proclaims aloud the Name of Him who at sundry times
and in divers manners, has revealed Himself, and lastly through
His Son whom He hath appointed Heir of all things, Heb. i. 2.
Hereupon follows, in like manner, the outpouring of hearts full
of joy in a hymn or in the singing of a psalm, as a drinkoffering before God.
The first part of the daily worship, in so far as it corresponds
to the sacrificial service at the Altar of Burnt-offering, is here
completed; and it now passes forward to the acts symbolized by




SPECIAL WORSHIP.                     61
the service.at the Altar of Incense in the HEoly Place.  Now are
offered various prayers which relate to the different conditions
of the Church and of the world; and also to the various relations of the purpose of God, and the present condition of the
people of God.  As we already remarked above on page 27,
these prayers are under the different forms of supplications,
prayers, intercessions and thanksgivings, 1 Tim. ii. 1. These
prayers having been made by the appointed ministers, the
Angel of the Church as he that represents Christ in His office
as Mediator, gathers them together in one and offers them to the
Father in the Name of Christ.  Yet as we know from Ex. xxx.
7,. there was immediately connected with this act of burning
incense the trimming of the holy candlestick, which was to be
cleaned in the morning and lighted in the evening. In accordance with this, there follows now in the daily service of the
Christian Church, an act of worship which has for its object the
showing forth of Christ as the Light of Life in His Church that
she may walk in that light. This ministry is no mere preaching
of the Gospel,  no abstract teaching of doctrine, no rhetorical
discourse which is addressed to men, but a holy meditation in
the ways and works of God; which, although uttered by the
priests only, should yet be the expression of the common devotion of the whole congregation. Then, according to the example of the Lord Himself, the service is concluded with a song
of thanksgiving, and with the benediction, Mat. xxvi. 30.
This, then, would be the Divine groundplan of the order
of daily worship, as it should always be observed in the Christian Church.  It may according to circumstances and necessities
be filled out and adorned as the experience and the spiritual
advancement of the particular Church may prompt, yet all
additions which may be made, ought always to correspond to
the principles of this groundplan.
* Preaching may be good and necessary at other times, in order to diffuse
the light of truth among Christian people; and therefore ought not to be
omitted or neglected; but the above-mentioned service is an act of adoration
before God. The topics of this ministry ought to be rather the deep and holy
mysteries of our most holy faith, and the form of it, short and pregnant sentences like the Proverbs of Solomon.




62                  THE TABERNACLE.
The weekly worship on the Sabbath differed from the daily,
in this, that four lambs were sacrificed instead of two. The
Christian Sunday is not the seventh but the Eighth day of the
week, or rather it is the first day of a new week, and indeed for
the reminding us of this, that with the resurrection of the Lord,
the Old Dispensation ended and a new one began. The resurrection of the Lord is the beginning of a new period which will
terminate only on His return. As often, therefore, as Sunday
returns, it is the earnest and pledge to us of the future kingdom
of glory which we should expect. The doubled worship on this
day has, therefore, the same relation to the single worship of the
week-days, as the height of the Tabernacle of ten cubits has to
the height of the pillars of the Court of five cubits; or as the
Church in the kingdom of glory, to its present condition in the
world. It is very worthy of remark, however, that the increase
of the number of the lambs to be sacrificed was not connected
with an increase also, of the services at the Altar of Incense
and at the Candlestick, but that these services were rather
wholly omitted on the Sabbath; for when those daily services
fall on the Lord's day, then find they indeed, in that great act
of Divine worship which forms the central point of the whole
Sunday service, their completion and perfect fulfilment; we mean
the celebration of the Lord's Supper; of which, on account
of the exceeding importance of this holy subject, we must here
speak with some detail.
This ought always to be regarded as the apex and the
central-point of all worship; to which all other services refer;
and no Sunday should go by in the Christian Church on which
this highest of all acts of worship should not have place. Yet
it is, by no means, meant to say by this, that the Holy Eucharist should not be celebrated on other days than the Lord's Day;
it should, on the contrary, be celebrated at each fitting opportunity, also, during the week; but yet the celebration of it on the
Lord's Day has a far higher place as an act of worship, and is
on this day of a far higher value than on any other.
The Lord's Supper consists of two several parts, equally
important one to the other: first the Holy Eucharistic Sacrifice,




SPECIAL WORSHIP.                   63
and then the Holy Communion;-the latter Deing the complement of the former. The real meaning of this holy Eucharistic
Sacrifice, has, through the misuse and erroneous apprehension
of the same in the Romish Mass, been so greatly perverted, that
it is, in fact, alas, not to be wondered at, if the faithful turn
with aversion from the thought that the Lord's Supper is a
sacrifice which may be offered to God; and yet in the oldest
ecclesiastical traditions, centuries before the introduction of the
Roman doctrine and practice —yea from the beginning of Church
History down to the time of the Reformation, we find that the
HIoly Eucharist was not only clearly acknowledged to be a sacrifice, but was made prominent, by express language, as the great
Christian sacrifice. Indeed it is only among Protestant Churches
that it is not acknowledged as such-though a few individual
Protestants, here and there, may always have had better apprehensions. Yea, there are even Protestant communities which do
not even so much as acknowledge that, in the Lord's Supper, the
body and blood of the Lord are verily received by the faithful.
The fellowship, or the so called communion of which the
faithful are partakers in receiving t1he Lord's Supper, is certainly
a very essential part of its true celebration, but this communion
is, in truth, only a consequence of the Eucharistic Sacrifice,
which ought to find its place at the beginning of the celebration
of the Lord's Supper.  Nevertheless, amongst most Protestants
-yea, among all who in the strongest sense of the word would
be Protestants, this Communion, with a few additions made
here and there, is the real and only celebration of the Supper
of the Lord.
Every one grants that certain things, therefore, also, bread
and wine, can be consecrated and offered to God for a holy purpose; yea, that we should present ourselves, spirit and soul and
body to God for an acceptable offering.  So far from doubting
this, one readily acknowledges that this would be an offering
really made to God. Yea, it is plain to all that such an offering
of ourselves is indispensably necessary to make our prayers acceptable and agreeable to God. Rom. xii. 1; Phil. iv. 18;
Heb. xiii. 15, 16.




64                   THE TABERNACLE.
Such offerings should be always made to God by every Godfearing man, whether Christian or not; but Christians should
yet the more, at every opportunity of Christian worship, and
therefore, also, at the celebration of the Lord's Supper, not fail
of making such an offering. The difference between the Lord's
Supper and any other act of Divine service in general, as also
every other part of worship in the Christian Church, is not this,
that we therein bring ourselves or any created thing at all as an
offering to God, but that we present to Him the flesh and the
blood of His beloved Son, not Christ Himself, but His flesh and
His blood, not indeed in any sensible and material, but in a
spiritual and most mysterious way, as an acceptable offering.
This offering ought not, therefore, by any means, to be regarded as the repetition or continuance of the sacrifice of
Christ perfected once for all on the cross, but as God's appointed
solemn commemoration in the Church of that sacrifice for ever
perfected on Calvary.  The Holy Eucharist is never to be regarded as a sin-offering, for it is, as its name denotes, a thankoffering.  The Lord bore the sins of the world and for ever put
them away when He offered Himself a sacrifice on the cross.
This is His work in which He stands alone. Yet as we now,
by virtue of this only sacrifice of the Lord, have access to God,
so is it proper, also, that we who have, as the fruit of the expiatory death of the Lord, the joy of entering, through His blood,
into the most Holy Place, Heb. x. 19, whither He, as our
Forerunner, has entered, Heb. vi. 20, should not only serve
God in every acceptable way, but that we commemorate that
great act of redemption in solemn acts of worship.
It cannot be in order that we in all our prayers should make
mention of God's grace and goodness, and appeal thereto only
in word, without ever confirming the same in ecclesiastical acts;
or may it be that the works of creation, e. g. bread and wine, are
so unholy that we could not use them in the holy commemoration of an act which shall reach not only to our redemption, but
also, to that of all the rest of creation? Rom. viii. 19.
As to ourselves, we are certainly not in a condition to bring to
God for a sacrifice any thing but what has been created by Him,




SPECIAL WORSHIP.                  65
and yet it is commendable and proper to do this, and bring unto
Him the bread and wine which have been separated to His service even before they are consecrated by the use of the appointed
words; but so soon as the bread and wine are consecrated,
they become the symbols and pledges of the sacrifice of Christ
on the cross; and then we offer not only bread and wine, but
the body and blood of Christ, and God deigns graciously to
accept us in this well-pleasing sacrifice, and to receive at our
hands the mystical commemoration of the eternal sacrifice of
His Son, which is celebrated in this way not only in word but in
outward and visible act. Whilst for us who walk in the body,
the bread and wine are a visible sign and pledge, and the word
of truth in the consecration is intelligent to our souls, so is the
invisible, but not the less real presence of the flesh and blood
(truly made such by the consecration) of our dearly beloved
Saviour, a divine mystery to be apprehended only by the invisible
spirit of a man, viewed either in regard to the act of presenting
this heavenly treasure before God, or in regard to the heavenly
nourishing of the spirit with this Divine food.
There are really only two principal views concerning the
Lord's Supper, wholly differing, indeed, from each other. According to one, it is a symbolical but purely human act, whereby
the men, who engage in it as in all other similar acts, though
perhaps in this one in the most perfect way, seek to confirm and
declare their faith; whilst, according to the other, the Lord's
Supper is a real and true act of God, who therein supplies us in
a most, real manner with the flesh and blood of His Son, which
we then bring unto Him as a thank-offering, and with which we
in a mysterious, but not on that account the less real way, are
fed. Those who hold the first view, generally exclude wholly
the second, though really the second has in it nothing which
does not agree with the first; yea, rather the second includes
the first.
It is perfectly clear, that natural bread and wine cannot
feed and support the spirit of man. It may, indeed, contribute
to our edification when we use them as symbols in worship, but
how can the taking of natural bread and wine in the way of food,
5




66                   THE' TABERNACLE.
ever serve for the strengthening and developing of the spiritual
nature of man? A lifeless created thing, although it may be sanctified, devoted and used in the service of God, can never possess
the power of blessing man in a spiritual way! If, therefore, our
spirit shall be fed and nourished in the Holy Supper by partaking
of the same, then it can happen only because we are partakers
really of the flesh and blood of Christ, in the same; but in order
that this may be, the body and blood of the Lord must be really
present in the Lord's Supper.  It follows, therefore, that they
who have no faith in the real presence of the body and blood of
Christ in the Lord's Supper, cannot, as an act of worship,
bring the same as a sacrifice to God.  But equally difficult
would it be, to conceive how they who have such faith could be
willing to omit this holy act of worship.  They would, rather,
hold it for a solemn duty, with hearts full of thankfulness, to
offer this greatest of all treasures possessed by them, as a sacrifice acceptable to God.  If the Lord, Mala. i. 14, condemned
the man, who in payment of a vow, offered an unfit animal,
when he had a male in his flock, so they, though unconsciously,
would be partakers certainly of the like sin, who having received from the Lord the costly treasure of His body and blood,
for their food and refreshment, should, nevertheless, withhold
-the same from God, and instead of it, bring to Him only things
of far less value, viz., their prayers and the natural bread and
wine as a sacrifice; particularly, as the blood of the only begotten Son of God is more precious than all the treasures of the
world, 1. Pet. i. 18; and we with it offer unto God such a gift as
speaks better things for us than the blood of Abel, Heb. xii. 24.
It surely admits of no doubt, that when our Lord' Jesus
Christ, on the night on which he was betrayed, took bread and
blessed and brake it, 1 Cor. xi. 24, He intended to leave us
an example of the right celebration of the Lord's Supper, and
indeed, as well in regard to the solemn act of Eucharistic sacrifice, as, also, in regard to the peculiar rites of the Communion;
both of which together form the two great essential parts of the
whole solemn service.
Whoever reads the parallel drawn, in 1 Cor. x. 16, be



SPECIAL WORSHIP.                    67
tween the Mosaic sacrifices and the Lord's Supper, surely cannot fail to be convinced, that as the Jewish priests ate of their
sacrifices and thereby partook of the communion of the altar,
i. e. partook of the blessings connected with the sacrifice, so he
who eats and drinks of the consecrated bread and wine, even so
partakes of the flesh and blood of the Lord, as of a sacrifice
offered unto God. Furthermore, if, in verses 20 and 21, the
cup and the table of the Lord stand in opposition to the cup
and table of devils to >which the heathen sacrificed, then surely
there is meant not only a cup and table by which God furnishes
us with refreshment, and strength, but in like manner, also, a
table from which God is Himself refreshed —He receiving from
our hands that commemoration of the perfected sacrifice in which
He has everlasting pleasure; a table which, through our partaking of it and through our eating and drinking of it, is the real
ground not only of our communion with one another, but, also,
with the Lord Himself.  The table of the Lord spoken of in
Mala. i. 12; was, as the whole context shows, not so much a
table from which God fed His people, as one from which His
people' offered their sacrifices; and indeed not burnt-offerings or
sin-offerings but meat-offerings-offerings of peace, joy, and
thanks.  In like manner, also, the bread in the HIoly Place,
though afterwards given to the priests to be eaten, was, while
lying upon the Table, not a banque-t which God provided for
man, but a sacrifice offered by man before the face of the Lord,
Ex. xxv. 30. As it is written in Holy Scripture, Judges, ix. 13.
Ps. civ. 15; that wine makes glad the heart of God and man,
so is it no less a great truth, that we through the Lord's Supper,
not only have communion with the Son through the blessing
which the Father dispenses, but, also, with the Father H1imself,
who looks on the Son with pleasure and joy. 1 John, i. 3, 4.
These few remarks may suffice to convince the reader, that
the celebration of the Lord's Supper as the veritable commemoration of the Sacrifice of Christ, stands as the centre and crown
of all Christian worship; and that all other acts of worship
should have reference to it and revolve around it as the great
centie.




68                  THE TABERNACLE.
The Lord's Supper, as an act of true worship, the most holy
and belonging exclusively to the Christian economy, is, moreover, something so great and glorious, that no type of the Old
Testament can represent it sufficiently. It cannot, therefore,
by any means, be pressed within the narrow limits of any of its
types, or be restricted by any one of the partial representations
which are found in those types. Of those types, the Table
of Shew-bread with its service, which occurred weekly and not
daily, most of all corresponds to the Lord's Supper, as being
the greatest and the truly universal act of Christian worship
in which the unity of the Christian Church (notwithstanding
all diversity in her), and the dependence of the whole Church
upon her Divine Head appear in the clearest light.
The Holy Communion ought not, therefore, to be degraded
to be the mere badge of a party.
The sacrament of baptism-wherein we are born again
of water and of the Spirit, John iii. 5, this laver of regeneration
and renewing of the Holy Ghost, Titus iii. 5; whereby we are
buried with Christ in His death, that we may wall in newness
of life and destroy the body of sin, that we should no longer serve
sin, Rom. vi. 4, 11; and whereby God the Father Almighty has
transplanted us out of the unholy and unfruitful stock of the
first Adam into the holy and true stock of the Second Adamdiffers from the Lord's Supper in two special peculiarities. In
the first place, baptism is the act of dedication, whereby men
receive access to the life of Christ, and are brought into the condition in which it is first possible for them to worship God in
the Christian Church; and, secondly, it results from the very
nature of baptism, that its performance cannot be repeated
weekly as a regular act of worship like the Lord's Supper. On
this ground it could not, in like manner, be typified in the worship of the Tabernacle as is done in the case of permanent and
regularly repeated acts of Christian worship. But we would
not assert that the Old Testament type of baptism had no other
symbolic meaning than what baptism has; but as the cleansing
with water in the laver in the Court, refers, in regard to worship, to the preparation of the priests for higher worship, so,




SPECIAL WORSHIP.                  69
besides, in regard to the difference, mentioned in the New Testament, between the Church and the world, it refers, also, to the
sacrament of baptism which is the only Divine line of demarcation between both; and whereby man is introduced to the
highest privileges and duties of which he is capable.
The Lord's Supper and Baptism are the only two sacraments
which have universal application to every member of the Christian Church: therefore, among all like acts which are fulfilled
in the Church, and are typified under the Law, they have the
highest place and signification. Therefore is it that only these
two sacraments are typically represented to us in the constitution of the Tabernacle by means of furniture which formed a
constituent part:of the same; while other sacramental acts,
performed in the Church, are typified only in the services of the
Tabernacle. To this class belong confirmation, ordination, and
private confession and absolution.
This is a fit place to say a few words about the monthly and
yearly feasts of Jewish worship, of which we have had no
opportunity of considering.
After a brief repetition of the daily and weekly sacrifices
prescribed in the Law, Numb. xxvii. 11; God commands that
in the beginning of each month, an appointed, very solemn sacrifice should be made, consisting of two bullocks, one ram, and
seven lambs. The two bullocks are a type of the priesthood
of the Church Universal; the ram, the type of the Deacons
of the Church Universal; and the seven lambs, represent the
Whole Church of Christ in contrast with any particular single
congregation.  With these, various meat and drink offerings,
and divers acts were connected, which refer to each of the three
kinds of the above-mentioned victims.
Besides this monthly sacrifice, we read, further, Numb.
xxviii. 16, of the institution of three great principal yearly
feasts of Jewish worship; which were: 1. The Passover,
which was a type of the Christian Good-Friday and Easter,
celebrated by the Church as the anniversaries of the death and
the resurrection of the Lord and Saviour, I Cor. v. 8; 2. The
Feast of Tabernacles, to which in the Christian Church, corre



70                   THE TABERNACLE.
sponds the festival of Advent and of Christmas, when the
Church celebrates not only the first advent of Jesus Christ in
the flesh, but also His second coming, which shall take place
when the tabernacle of God shall be with men, Rev. xxi. 3;
and 3. The Feast of Weeks, so called, or Jewish Pentecost,
which took place after the gathering in of the harvest. This is
a type of the Christian Pentecost, when the Church celebrates
not only the first outpouring of the Holy Ghost at the beginning of the Christian Church, but, also, the last glorifying
of the Church by the Holy Ghost which is to be effected at the
end of the present economy.
These are the three great yearly feasts of the Christian
Church. There are yet others, for the observance of which, the
most ancient practice of the Church, as well as the example
of the Lord Himself, gives witness: for He as a Jew, observed
the Feast of Dedication, although it had not been expressly
enjoined by God. But the observance of the three above-mentioned Feasts, rests as well upon Holy Scripture, as also upon
the traditions of the Church.
Besides all these daily, weekly, monthly, and yearly services
of worship which relate altogether to the whole Church, there
were yet many others prescribed in the Law, and which have no
less a typical signification for us Christians. As they have
reference, however, either only to single individuals or yet only to
cases wholly peculiar, we may, therefore, omit here the particular consideration of them. We may, however, very briefly
remark, that the whole Mosaic arrangements, and especially the
disciplinary parts of the Law, in all their essential or occasional
parts are especially rich in typical signification, from which, as
from an inexhaustible fountain, the Church should always draw
instruction concerning her right order, in every respect, concerning the right performance of each act of worship, concerning the
right fostering of each of her members, and, also, concerning the
care with which she should guard and keep the gracious gifts
which appear in her, and concerning the means whereby she
ought to remove every evil which shall creep into her.
Having come now to the close of our remarks, we give one




SPECIAL WORSHIP.                  71
more parting look at the various arrangements of the Tabernacle. From Ex. xxxvi. 5, we learn that the number of free-will
offerings, and the whole aggregate of materials for the building
of the Tabernacle, were very soon much greater than were
needed and were asked for by Moses. Ought not such a readiness of will and a like zeal in the Christian Church to be always
manifest to serve the Lord, and to glorify Him in and by His
Church?  Ought not He, who has so richly supplied us with
all things for our satisfaction and enjoyment, to see always our
thankfulness and liberality? Yea, ought we not always to
bring with joyful hearts our offerings to Him, although He really
never needs them?
Now, therefore, let each one who is willing come. Let each
one come and bring his gifts, gold, silver, brass, purple, scarlet
and fine linen as he has ability, and they who are wise-hearted
women may come and bring their works, each as she is able,
Ex. xxxv. and xxxvi. Both men and women, rich and poor, princes
and wise men, come all, and bring your gifts for the building
of the House of God in your midst: come, and be built up
as spiritual stones on the foundation of Apostles and Prophets,
Jesus Christ Himself being the chief corner-stone, that the
whole building may receive the help of each of you, and be
framed together, and thus may grow to the Divine grandeur
of an holy Temple in the Lord, yea, a habitation of God through
the Spirit; Eph. ii. 20; Col. ii. 19; Eph. iv. 16, and all in
love. Amen!




ADDENDA
To what is said on p. 26 about the Alltar of Incense.
Aaron being' bidden to burn incense every morning- and evening
when he trimmed and lighted the lamps, shows the true order of God's
worship in His Church; and that whenever a Church is set up under an
Angel, there intercession should be offered every morning and evening;
and that by virtue of the intercession thus offered by, and in the House
of, our Great High Priest, the light is preserved in the Church.
Onp. 56 of the Sin-oJ'ering.
The offering of the bullock at the consecration of the Priests, shows
the duty of the Priests to bear the sins of the people-to bear the
reproach of Christ.
The flesh and skin and dung burned without the camp, represent
our giving up all desire to make a fair show in the flesh-all trust in
outward appearances, Phil. iii; 4, 8. Thus did Christ become sin for
us; and thus are the priests in God's House to follow His example,
knowing it is their duty to bear the reproach of Christ; and not the
ministry only, but the whole Church is to be in the world bearing the
cross of Christ. Let us go out of the camp bearing His reproach, Heb.
xiii; 12,13. F.  V. W




APP ENDIX.
7EVEP, so long as we remain in the flesh, does evil abide in us; although it
changes its form as we advance in the school of Christ. The Church which
has been builded by the Holy Spirit of the Lord. will be tempted continually
to stop short of the possession of God Himself, even the indwelling of the
Father; and to remain contented with, and in admiration of, the Candlestick which he has set up;-a more subtle form of that universal idolatry
which leads every child of Adam to rest in some creature, instead of going
through the creature up to the Creator within, and above it. In mercy,
therefore, to His people, and that they might be preserved from this snare,
did the Lord cause His Apostle to open up the spiritual meaning of the Candlestick, in the following Epistle, and direct him to send it to all the Angels
of the Churches.
The Lord mnaketh known the Mfystery of the Candlestick
(Unto the Churches).
JEsus, Thou art the Light that lighteth every man that cometh into the
world.  Thou hast the Seven Spirits, the Seven Lamps of fire that burn
before the throne of God: the Spirit of wisdom and understanding, the
Spirit of counsel and of might, the Spirit of knowledge and of godliness,
(the fulness of) the Spirit of the fear of the Lord.
Thou wilt again manifest Thyself in Thy church. Thou art giving and
wilt give Apostles, Prophets, Evangelists, Pastors and Teachers. In this
land shall be a company of Apostles, Prophets, Evangelists, Pastors and
Teachers.  And Prophets, Evangelists, Pastors and Teachers wilt Thou
have in other lands.  And in all lands, in all the churches, Thou wilt
manifest Thyself in all gifts of the Spirit, in all holy fruits of the Spirit.




74                         APPENDIX.
The Candlestick doth set forth the completeness of a church, with
its branches, its bowls, its knops, its flowers, its tongs, its snuffers, its
vessels for the oil. The centre-lamp doth set forth the Angel. The six
lamps to the branches do set forth the Elders of the Church.
Understand ye the Mystery!
The three bowls are the three ministries of the Elders, which, supplying the lamp with oil, do unite in one glorious light. Let wisdom, let
understanding, let counsel, let power, let knowledge, let holy worship be
shown forth, 0 ye Elders, in oversight, in feeding, in teaching the flock
of God committed unto you. But be ye not lords over God's heritage.
Ye rule in your Angel: he ruleth by you.
"He that ruleth over men should be just-ruling in the fear of the
Lord." 0, thou Angel! take heed that the oil flow freely, and supply
the light of thy lamp through thy ministries of apostolic rule, of prophetic utterance, of teaching and of feeding the people. (And as thou
art called to be an Evangelist, teach thou and declare the message of
the Gospel committed unto thee, to all the people without distinction.)
And let *the Spirit of the fear of the Lord, be set forth in all thy
ministries: for the fear of the Lord is the beginning of wisdom, and it
is the end of all the purposes of God. Yea, the fear of the Lord is the
spirit of union unto all the branches of the Candlestick. (Such is the
word of the Lord unto all the Angels of His Churches.)
And, O ye overseers of the flocks, ye builders in the House of God,
and all ye people, (for ye do support all the seven lamps —ye are the
shaft, and ye are the branches,) let the knops and the flowers be seen
adorning the golden Candlestick. Ah, let the gifts of the Spirit be
manifested. Let the word of wisdom be seen with its branches, prophecy
and the discerning of spirits. Let the word of knowledge be seen with
its branches; tongues and interpretation of tongues. Let faith be seen
with its branches, healings and miracles. These are the knops.
Ah, and let the flowers be seen, although not opened. Yet let the
outward leaves appear to all men. Yea, and let the beauty of the flowers
be the rejoicing of the Church of God. Love, branching into joy and
peace; long-suffering, into gentleness and goodness; faith, into meekness and temperance.-Faith, hope and charity, against such there is no
law.
And there are other knops and flowers adorning the Candlestick
of Jesus. Let them be manifested, all of them, O ye Church of God;
and God shall bless you; and Jesus, your High Priest, shall ever walk
about with the tongs and the snuffers-rthe voice of apostolic exhortation




APPENDIX.                         75
and encouragement-the utterance of prophetic rebuke-to cause the
light to shine more brightly.
And, 0 ye people, bring ye up the pure oil-the first love-not of
constraint, but with a willing mind. Fill ye your Deacons, the vessels
for the oil: fill ye them with the pure oil, that the heads of the congregation may bring it up unto the Lord, and that the bowls may continually be filled. From obedience, from a hunger and a thirst after
righteousness, from a teachable heart, let the supply be brought up; and
the light shall burn continually before the Lord. Ah, the Lord waiteth
for this. The lamps must be supplied: And when supplied, and burning
brightly, the wise virgins must take heed that their vessels be still kept
filled with oil.
Understand ye the Mystery of the Candlestick, and its branches, and
its lamps. The Lord giveth the shaft of pure gold, with its branches
of pure gold, first of all. Then His Priest cometh and placeth the
lamps on the top of the shaft and of the six branches, that the light may
continually ascend.
Understand ye. The Lord prepareth His way in causing the hearts
of His people to desire the manifestation of His glory. Then He cometh
and Himself chooseth out His servants to place them as lamps on the top
of the Candlestick. Jesus alone doeth this.
Peace be with you all. Amen.








INDEX.
PAGE
AnIoN, as a type of Christ,.                           46
Advent, Season of,..'70
Almond blossoms on the Golden Candlestick,..         81
Altar of Burnt-offerings,...33
Its covering of brass, and its dimensions,                  33
Its four horns,                                              33
-- The shovels, basons, and utensils therefor,                 84
Altar of Incense,                                                   23
Its construction, and dimensions,                            25
Its 4 golden horns, Crown, and Staves,                       25
Its position,.....25
-  The burning of Incense thereon,.                         26
The sprinkling of the blood of the Sin-offering thereon,      26
- Burnt-offerings, Meat-offerings, and Drink-offerings not to be
offered thereon,.                                    26
(See also Incense.)
Angel, Christ the sole Angel or Head of the whole Church,..  24
Each Congregation should be headed up by an Angel,.  24, 54
_    _- -- - (But not until Elders and their helps are provided),.  55
Intercession offered by the Angel only, morning and evening, 25, 26
The fulness of the fear of the Lord should be conspicuous in
the Angel,....                   31
The supporter of the Ministry of the Word, and especially of
the prophesying,......     35
Should unite the gifts of discernment and judgment in spiritual
things to his authority,...                   51
The light and judgment of Christ to be sought by the Congregation only through its Angel,.                   51
His Help,......     25, 48
and his Clergy, typified by the Seraphim,.                40
by Aaron and his sons,..          46




'78                             INDEX.
PAGE
Angel, and his Elders, Office of,.24
--.- -------- typified by the Table of Shew-bread,                    28
by the Candlestick with its branches,    30
--.- - - - - by the onyx stones on Aaron's shoulders,  50
by the baskets of unleavened bread at
the consecration of Aaron and his
sons,..54
They draw nourishment from the faith that is in
the people,..                    31
Their manifestation as heads of the Congregation,  55
Anointing of the Tabernacle, Priests, &c.,...      44 55
Anointing oil,......      *      44
Apostles, called to fulfil the High-Priestly work of Christ on earth,.  14
Typified by Moses,....                   46
by the 12 stones in the Breastplate,...  52
Their position towards Christ and the Church,..      24
------ - The Elders of the absent Angel of the Covenant,            25, 50
Their division into 2 Bands, and their diversities of gifts,  29
The laying on of Apostles' hands,                             39. 89
- The nature of their office,.                                  48
-  Character of the light and judgment given through them,.  53
Apostolic and Prophetic Ministries,...                    22, 25, 32
Ark of the Covenant,......  20
- Its Crown, Staves, and Rings,...              21
Its dimensions,...                            21, 22
Ashes of the Sacrifice,                                                 34. 84
BADDGERS' Skins,.....                     18
--  Covering of, over the Tabernacle,....                     44
Baptism, Sacrament of.....                   68
Basons for the Brazen Altar,......  84
Blue cloth,........      17
Boards (48), enclosing the Tabernacle, with their sockets, tenons, bars,
and rings,.......       88
Brass,.........  17
Brazen Altar:- See Altar of Burnt Offerings.
Breast-plate of the High Priest,.....  50
The stones set therein,.....  18, 52
Buds and flowers on the Golden Candlestick,                          31, 32
Bullock, the type of Priesthood,.. 9, 55, 69
Bullock for Burnt-offering.                                             55.
Its signification,..                        55
- -  Its fat, caul, and kidneys,.....56
Burnt-offerings, Their signification,.....      26
On the consecration of Aaron and his sons,..  55




INDEX.                              79
PAGE
Burnt-offerings, not to be offereca on Altar of Incense,.         26
-------- --- Altar of Burnt-offerings,                              33
CALAMT5s (for the ointment).                                      45
Candlestick, Golden, Its construction and signification,            29
-     Its seven branches,..  30
- To be continually filled with oil supplied by the people,  30, 31
The flower cups on the shaft, &c.,                       1.. 
The Lord maketh known the Mystery of,..  72
Cassia (for the ointment),                                          45
Chapiters (capitals), of the 60 Pillars,.  37
Cherubim on the cover of the Ark,                                   22
Their wings,.                                           22
Presence of God manifested between them,                  23
Embroidered on the hangings,                              40
Christ as our High Priest and Apostle,...  12, 13, 46, 56
His High-Priestly work on earth to be fulfilled through Apostles,  14
- How manifested as the Life of the Church,...      19
Not symbolized by any lifeless creature,.            19
As the Angel of the Covenant, and the Intercessor for men,   23, 46
The sole Head of the Church,                                  24
The Light of Life, having the Seven Spirits of God,.  29, 61
His presence in the Church,                               41, 51
- in the Holy Eucharist,                          65
The first among his brethren,.                            56
The Lamb, at the Morning and Evening Sacrifices,              60
Christmas,                                                          70
Church, Her true position, in heaven and earth,                  11, 12
_ —_ - The living image of heavenly things,                      11, 36
H-Her members without life, except as they are made alive in
Christ,                                                  19
The service and standing of her priests and members, as contrasted with the Tabernacle worship,...      36
H er perfection attained only in the Kingdom,               42
- Daily Services thereof,...     59, 60
Her covering, in her present and her future condition,      42
The diaconal duty to be performed by her towards the world,   44
Cinnamon (for the ointment),.....         45
Clean and unclean beasts,...  9
Confession and absolution,.                                     69
Confirmation,.                                                     69
Court of the Tabernacle,.                                          20
Utensils of the Court,. 
Its 60 Pillars, and their sockets, fillets, &c.,.       86
----  _ The curtain of fine linen around it,                        37




80                              INDEX.
PAGE
Court of the Tabernacle, The curtain of blue, purple, scarlet, and fine
linen before the entrance,.....      37
Crown of the Altar of Incense,                                        25
of the Table of Shew-bread,                                    28
Cubit of the Tabernacle,....          21
Curtain before the entrance of the Court,  3.  87
Curtains covering the Tabernacle:
Of fine linen,.41
Of Goats' hair,.                               43
Of Rams' skins,..      44
Of Badgers' skins,                                   44
DAirY Services,                                                       59
-  Intercession,.26
Day, Commencement of the Hebrew and the Christian day, respectively,  59
Deacon and Under-Deacon, Office of,                                30, 39
--- T:Typified by the Ram,.      55, 57
Drink-offerings, Their signification,.                              27
Not to be offered on the Altar of Incense,             27
EASTER,.                                                           69
Elders, The spiritual elements of their ministry,                     31
To be ensamples to the flock,.          31
-_-  Their rule,                                                      32
The pastorship and duties of the Elders and their Helps,       38
(See also Angel.)
Ephod for the High Priest,.      48, 51
--- Stones for the same,...                    18
Eucharist, Holy, Celebration of,.                                    29
The oblation of the Holy Gifts therein,.                 28
--- -    Sacrifice offered therein,                                   29
-    --  Periodical celebration, as the foundation of all other acts of
worship,                                              29, 62
Its nature and character as the Christian sacrifice, considered,  62
The presence of Christ therein,                             65
(See also Holy Communion).
FEAST of Tabernacles,                                                 69
of Weeks,.70
Festivals under the Law,.                                         59, 69
Fillets of the 60 Pillars,....              7
Fine Linen hangings around the Court,                e37
Fire-pans for the Brazen Altar,.8..                    34
Five Pillars at entrance of Holy Place,                            20, 38
Operation of the Five Pillar Ministry,.   28, 33, 39




INDEX.                               81
PAGE
Flesh-hooks for the Brazen Altar,...          84
Flowers and flower cups on the Candlestick,   31, 82
Four Pillars at entrance of Most Holy Place,.                      20
Ministry indicated thereby,.                          40
- — ~ —--  The sockets and hooks of silver,.                     40
At entrance of the Court,.                           37
Four-fold Ministry in the Church,.....  51
Symbolized by the 4 Pillars,...      20
by the flower cups on the Candlestick,    31
by the Cherubim,..      40
_________- uby the 4 cubits in the breadth of the curtains covering the Tabernacle,      41
- by Aaron and his sons,..         46
Their part in the Intercession,...      25
Their power to bring man to Christ,..  33
to sustain the Church in her act of selfsacrifice,....  34
Frankincense, as an ingredient in the Incense,...      27
put on the cakes of Shew-bread,....  29
GALBArUM (an ingredient in the Incense),...  27
Gifts for construction of the Tabernacle,....      15
Their typical character,....         16
Goats' Hair,.1.                                                       7
Covering of, over the Tabernacle,....  44
Gold,........  16, 17
Golden Candlestick (see also Candlestick),....  72
Golden dishes and other vessels,....          28, 80
Good Friday,....                               69
Grate of the Brazen Altar,.....      84
HANGINGS around the Court,.....       87
-    around the Holy and the Most Holy, within,..  40
- covering the Tabernacle,.....      41
Heave-offering,..                                              58
Heavenly bodies, Festivals of the Church regulated by the course of    59
High Priest, His garments,....  47, 48, 49: -     -- -WMitre,......  49, 53.-...     -   Girdle,.....         48
--   Coat, or Ephod,.                           49
-  Onyx stones on the shoulders,...          49
- -     Breastplate,....                     50
--- — ___   --- Blue Robe of the Ephod, with its pomegranates, and
bells,....      53
-  Consecration of Aaron and his sons,..      46, -54




82                               INDEX.
PAGN
High Priest, their washing with water,....  55
-    Their anointing,.....                     55
The slaying of the burnt-offering,...          55
- ~ —-  The portions to be eaten by Aaron and his sons,             58
Holy Communion,...  63
(See also Eucharist, and Table of Shew-bread).
Holy Place,........  20
-  Its furniture,...                     23
Shut out from the light of day,...          37
The Vail before the entrance thereof,..          20, 39
The 5 Pillars upon which it hung,..             20, 39
The hangings, embroidered with Cherubim,.                 40
Hooks of gold, on the 5 Pillars,...                               39
of silver, on the 4 Pillars,....              40
connecting the curtains over the Tabernacle,.             42, 43
Horns of the Altar of Burnt-offerings,...       3
Altar of Incense,..                         25
INcENSE burnt morning and evening,.....  26
-----  Ingredients thereof,....                     27
No strange Incense to be offered,....  26
(See also Altar of Incense).
Iptercession, Offered by the Angel only,.                               25
Christ as our Intercessor,..                            23
KNors and flowers on the Golden Candlestick,...      32
LAMBS (2), for the Daily Sacrifices,.....      59
- (4), for the Sabbath Day Sacrifices,   ~.              62
(7), for the Monthly Sacrifices,...            69
Laver, Its position in the Court,.....  33
-- Its construction and use,.....      34
Its signification,......      85,68
Laying on of Apostles' hands....      39
Linen hangings around the Court,..                 37
---------  covering the Tabernacle,...            41
Loops (50), of'blue, connecting the coverings of the Tabernacle,.  42
Lord's Day,........              62
Lord's Supper, Its nature and character considered,...  62
(See also Eucharist).
Measurement of the Tabernacle, and of the Ark,.                 21
of the Most Holy Place,....  22
of the Mercy Seat,...                   22
of the Court,                                              36. 86




INDEX.                                 83
PAGE
Meat-offerings, Their signification,....      26
Not to be offered on the Altar of Incense,..       26
Mercy-Seat,.....          22
Ministries, an imperishable truth, though filled by weak mortal men,      28'Diversities thereof shown (and reconciled), in the presentation of the 12 cakes of Shew-bread,..      29
Typified by the Golden Candlestick,..  29
of the higher Order,....              39
(See also Four-fold Ministry).
Mitre of the High Priest,......  49, 53.Moses, as a type of Christ,......  46
Most Holy Place,.......      19
Its dimensions,......  22
-__-      Its signification,..                            26.-.... --  The Veil hung before the entrance,...  20
- Its signification,...             26
- __ - _ _ -      Mediation of Christ set in place thereof,.  41
A type of Heaven,.....        9
Entry of the High Priest therein once a year,..  36
Service of the Christian Church proceeds from those who
have entered therein and continually dwell there,.  36
-     Shut out from the light of day,...      87
The hangings, embroidered with Cherubim,..  40
Myrrh,.....                             44
OBLATION of the Holy Gifts, in the Lord's Supper,..      28, 65
Offerings for construction of the Tabernacle,..              15, 16
Oil for anointing,.....              44
— for the Golden Candlestick,....          18, 80
Ointment for anointing the Tabernacle, &c.,..              44
Onycha (an ingredient in the Inhunse),....          27
Onyx stones,.......  18, 49
Ordination,......  69
Ox, a type of the Pastor,...                              9
PAssovEr, Feast of the,......      69
Pastoral office,.......      838, 389
Pentecost,.......       70
Pillars (4), before the Most Holy Place,....      20, 40
(5), before the Holy Place,..          20, 28, 33, 88, 39
(60), around the Court,...                         3. 86
(4), before the entrance to the Court,...       387
Pins for confining the linen curtain around the Court,...  37
Prayer, Nature of Prayers to be offered in Daily Worship,.  26, 27
Preaching of the Gospel,..                                           86, 61




84                                INDEX.
PAGE
Precious stones,.....                         18
(See also Breast-plate).
Priests, Consecration of (see High Priest).
Chosen out of the Church,....              47
Their garments,......      48, 49
------- Typified by the bullock,.....       55
Their relation towards the Congregation,...  57
(See also Ministries).
Prophecy (see Spiritual Gifts, &c.).
Prophets,.......       22, 25, 32
Their position towards Apostles,....  53
Purple, Signification thereof,......      17
Rams for Burnt-offering,.....55 69
Their signification,....                  56, 69
Rams' skins dyed red,...                             18
Covering of, over the Tabernacle,...          44
Righteousness, from Heaven alone,.....      43
Rings of the Ark,.....                 21
of the Brazen Altar,.....       34
attached to the boards enclosing the Tabernacle,..          89
SABBATH-DAY Services, under the Law,.                                   62
Sacrament of Baptism,...                             68
-     of the Lord's Supper,....  62
other sacramental acts,.....      69
Sacrifice, spiritual (see Eucharist).
Sacrifices under the Law:-Daily,....  59
Weekly,....       62
Monthly,...69
Passover,..                      69
Feast of Tabernacles,...  69
Feast of Weeks,...       70
(See also Burnt-offering, Sin-offering).
Sanctuary, Tabernacle built as God's,...              15
Sarah and Hagar,.....                   9
Scarlet, Signification of,...                             17
Seven, The number signifying the fulness of the Church in her present
condition, &c.,....  21, 41
Seven Spirits of God,.....      72, 80
Shew-bread, Presentation of,....      28
The making of the 12 cakes, and arrangement thereof on
the Table,....                     28
Frankincense put thereon,.                                  29
(See also Table qf Siew-bread).




INDEX:                               85
PAGE
Shittim Wood,........18
Shovels for the Brazen Altar,                                         34
Silver,                                                               17
Sin-offering, The sprinkling of the blood thereof on the Altar of Incense,  26
Sixty Pillars around the Court,                                       36
Snuff-dishes on the Lamps,                                            80
Snuffers for the Lamps,                                               32
Sockets of the 60 Pillars surrounding the Court,                      36
of the 48 Boards enclosing the Tabernacle,...      38
of the 5 Pillars,.                                            39
of the 4 Pillars before the Most Holy Place,                   40
Sodom,                                                                 9
Spices for anointing,                                                 18
for the Incense,..18
Spiritual gifts, manifestations, and fruits,.., 8254
(See also Angel).
ministries...                        43
graces,.                                                   54
power should be manifested in the Laity,..      37
Stacte (an ingredient in the Incense),                                27
Stars, Festivals, &c., regulated thereby,                             59
Staves of the Ark,..21
-   of the Altar of Incense,....                   25
of the Table of Shew-bread,.  28
of the Brazen Altar,                                            84
Stones for the Ephod and Breast-plate,                                18
TABERNAOLE typical of the Church in the present dispensation,    9, 11, 19
Its character and purport,..                           15
Its threefold division,                               19, 35
Its dimensions,..                    21
__-_ -_   - Typical character of the materials used in its construction,  16.... — These materials the free-will offerings of the people,.  15, 19
Tabernacle Service refers both to our worship of God, and (conversely),
to His acts towards men,                                          85
Tabernacles, Feast of,                                                69
Table of Shew-bread, Its signification,                               23
Its form and dimensions,.                              28
Presentation of the Shew-bread thereon,..      28
- ----  The making and arrangement of the cakes,                  28
Corresponds (with its Service), more fully than any other
type, with the Lord's Supper,                        68
Temple, typical of the Church in her future glory,.                11
Ten, the number signifying the fulness of the Kingdom,.      21, 88
Tenons for fastening the boards of the Tabernacle,...      39




86                             INDEX.
PAGn
Three-fold division of the Tabernacle,                           19, 35
Three-fold division of the Tabernacle, The signification thereof    30
Tongs for the Golden Candlestick,                                   32
Types of the Law are iniexhaustible fountains for the instruction of the
Church,                                                         70
UNLEAVENED Bread, Baskets of, used in the consecration of Aaron and
his sons,                                                   54
(See also Shew-bread).
Urim and Thummirn,                                                  51
VEIL before the Holy Place,..                           20, 89
before the Most Holy Place,                                20, 26
The mediation of Christ set in place
thereof,                         41
WATER Washing with,                                              55, 68
(See also Laver).
Wave-offerings,.57, 58
Weeks, Feast of,.                                               70
White Linen,..17
Worship, What constitutes true worship,...            19
Order of worship referred to in the position of the Altar and
the Laver,.      38
Course of the Daily Worship typified by the order of the Tabernacle and its Service,.                                 35
Special worship of the Tabernacle,                         59
Daily Services,                                         59, 60
Weekly Services,                                           62
Monthly Sacrifice, and Special Feasts,                  69, 70
TIlE END.












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East.
i ~                    Entrance.
EXPLANATION OF THE ENGRAVING OPPOSITE.' 
Court of the Congregation.
The ARx, which is 2- cubits long, is the measure of each of the four minis-'
tries, and therefore is the space between the 4 Pillars which bear up the Vail.                              i
The Table of shew-bread, whose superficies is equal to the side of the' 
golden Altar, is the measure of each of the 5 Pillars of entrance.
The Brasen Altar, which is 5 cubits, is the measure of the height of all'w
the Pillars of the court and of the distance between them.
All the Pillars of entrance head up ministries, represented in the Vail hung   *'
on them; each Vail, therefore, is to be divided into 4 or 5 according to its
place, and the Pillars are to be set in the centre of these divisions, so only                            *  
half the distance from the sides.
1. AR 21- long, 1I broad, 1 cubits high. 
2. Golden Altar of incense, 1 cubit square, 2 high.
3. Table, 2 long, 1 broad, 1~ cubits high.. 
4. Candlestick, seven lamps, weight a talent.                                                       ~    i
5. Laver of brass, placed between the Tabernacle and the Brasen Altar.-.  
6. Brasen Altar of sacrifice 5 cubits square, 3 high.                                                                             oly Place.
The 4 Pillars supporting the Vail head up the fourfold ministry of Jesus                               ~ - 
in the Apostles, Prophets, Evangelists, and Pastors.
The outer court has 60 pillars around, representing Evangelists, each pil-. b o                       3   4+
lar having one or two pins.
The Tabernacle consisted of 48 boards, 46 of which were 10 cubits long,.
1i broad, but two at the corners were but half a cubit broad.                                                                          2
Its coverings were four;                                                                               ~  
1. Of two curtains, each consisting of 5 breadths, each breadth 28 cubits                                                       Most Holy.
long 4 broad, therefore each curtain 28 long 20 cubits broad. These two were  
coupled by loops of blue and taches of gold to form one curtain 40 cubits by 28.
2. Of two curtains of Goats' hair one of 5 the other of 6 breadths each 30., ~
cubits long 4 broad. These coupled with brass taches and this stretched by
pins and cords.
3. A covering of Rams' skins dyed red: in one piece but the dimensions
not given.
4. A covering of Badgers' skins in one piece: size not given., l,
o     I... 0  20 
LO..................... R............
Wiest.