ii. THE ONENESS OF THE TABERNACLE. 25 



same substances in sun, moon, and stars which compose 

 our own earth. The imagination of the poet is conversant 

 with the whole, and sees truth in universal relations. 

 He attains by insight the goal to which all other know- 

 ledge is finding its way step by step. And the Christian 

 poet and philosopher, whose eye has been opened, not 

 partially, by the clay of nature's materials worked upon 

 by human thought so that he sees men as trees walking, 

 but fully and perfectly, by washing in the fountain 

 opened for sin and uncleanness, whose pure heart sees 

 God in everything, and in God's light sees light he 

 stands at the shining point where all things converge to 

 one. Wherever he turns his inquiring gaze, he finds 

 " shade unperceived so softening into shade, and all so 

 forming one harmonious whole," that not a link is want- 

 ing in the chain which unites and reproduces all, from 

 atom to mountain, from microscopic moss to banyan 

 tree, from monad up to man. And if the unity of the 

 tabernacle proved it to be the work of one designing 

 Mind, surely the unity of this greater tabernacle, this 

 vast cosmos, with its myriads of parts and complications, 

 proves it to be no strange jumbling of chance, no 

 incoherent freak of fortuity, but the work of one intelli- 

 gent Mind having one glorious object in view. 



" The whole round world is every way 



Bound with gold chains about the feet of God." 



3. But not only did the tabernacle repeat in minia- 

 ture the whole creation as God's dwelling-place, it also 

 more especially typified the new creation the Church of 



