If now, in conformity with "the unanimous opinion of the ancient Church," we consider that He who in his delegated character is, in Moses and the prophets, designated by all the Divine names and titles, and specially, among his peculiar official titles, by that of the Messenger Jehovah, "was the mediator in all the relations of God to the people," and, as expressed by Hengstenberg; from the beginning constantly filled up the infinite distance between the Creator and the creation, and was in all ages the Light of the world, and Mediator in all the relations of God to the human race, then his early method of local, personal, and visible manifestations, interpositions, and instructions, is obviously in keeping with that exhibited during his subsequent sojourn on earth, and so accordant with the nature and ends of his official character and its relations and objects, as to imply that the present dispensation is an exception, to be succeeded by one of renewed and more glorious, impressive, and instructive visibility than that of Paradise, when all his prior administrations and agencies will be completely vindicated, every eye will see him, and every tongue confess that he is Jehovah, to the glory of God the Father. The foregoing observations may be further illustrated by reference to the tabernacle as the local residence of the Messenger Jehovah, and as in some respects typical. The pattern of the tabernacle which was shown to Moses in the mount, was a representation to him of the person and work of the Mediator as Priest and King in human nature, which he was required to represent to the children of Israel by the visible structure which he was to erect. The _true_ tabernacle, of which this was the figure, was his human nature, in which his sacrifice, intercession, and regal glory were to be realized. The tabernacle, with its furniture and services, signified to the worshippers the leading truths concerning the person, offices, mediation, incarnation, sacrifice, intercession, and final glory and reign of Christ. It taught these truths by means of visible signs--figures intended to serve that purpose till Christ should come, and in human nature, the true tabernacle, make atonement by shedding his own blood, and openly manifesting the way of reconciliation and access to God through him. This way into "the holiest of all," _i. e._, heaven itself was not to be openly and completely manifested, but only as was practicable through these visible signs and teachings, during the continuance of the tabernacle erected by Moses, and afterwards placed in the first temple, as a figure of the true; but the coming of Christ in the true tabernacle, his human nature, to offer himself a sacrifice, would fulfil and make manifest the things signified in the figure. The tabernacle signified that he would become literally incarnate; but by the actual exhibition of his person in human nature, all obscurity and doubt would be removed.