Ezek 40:10

“Moreover the chambers of the gate toward the way of the East were three on this side and three on that side, and there was one measure for the three. What the chambers and what the Eastern way designate, we have already said above, and we do not think it necessary to repeat them at greater length. But we must inquire what it means when it says, "Three on this side, and three on that side." For the chambers next to the Eastern way are the hearts of those fervent in the love of God. And whether those who were chosen in the Old Testament, or those who followed in the New Testament, it certainly stands that all were kindled by love of the Trinity. For they would not truly love God if they had not received the grace of the same Trinity, which is God. Therefore, next to the Eastern way there are three chambers on this side and three on that side, because while the Lord deigned to become incarnate between the ancient and new fathers, the Eastern way appeared as if in the midst of the chambers, which chambers are adorned for the true appearance of virtues in the knowledge of the Trinity. But if we refer the same number to the virtues of the elect, there are three virtues without which one who is now able to do something cannot be saved, namely faith, hope, and charity. And because the same faith, hope, and charity was in the ancient fathers as in the new teachers, three chambers on this side and three on that side are described next to the Eastern way. Or certainly, because there were three distinctions of the ancient fathers, three also of the new follow under grace. For the ancient people had fathers before the law, and then under the law, and afterwards prophets. In the new people, however, first the firstfruits of the Hebrews believed, afterwards the fullness of the Gentiles followed in faith, and then at the end of the age the remnants of the Hebrews are saved. Therefore, because the incarnation of the Lord had from the earlier part fathers before the law, fathers under the law, and finally prophets, and from the later part will gather the faithful from the Hebrews, the faithful from the Gentiles, and afterwards the remnants of the Hebrews, the eastern way is said to have three chambers on this side and three on that. But we also accept this not unsuitably if we say there are three orders of the faithful. For whether in the old or in the new testament, there is one order of preachers, another of the continent, and another of good spouses. Hence the same prophet in the earlier part saw three men delivered: Noah, Daniel, and Job; in which three, namely, preachers, the continent, and the married are signified. For Noah guided the ark in the waters, and therefore held the figure of rulers. Daniel in the royal palace was devoted to abstinence, and therefore signified the life of the continent. But Job, placed in marriage and exercising care of his own household, pleased God, through whom the order of good spouses is fittingly figured. Therefore, because even before the coming of the Mediator there were preachers, and the continent, and good married people, who awaited his same coming and desired to see it with great thirst of longing, and afterwards preachers, and the continent, and good married people exist, as we see, who no longer desire our Redeemer to be incarnated but to be contemplated in the glory of his majesty, the eastern way has three chambers on this side and three on that, according to the voice of the Psalmist, who says of that same way, namely our Redeemer: Round about him are his tabernacles. But we must consider with careful attention what is said, that there is one measure of the three. For since the excellence of preachers is far from the continent and silent, and the eminence of the continent differs greatly from the married, what does it mean that there is said to be one measure of the three? For the married, although they act well and desire to see almighty God, are nevertheless occupied with domestic cares, and compelled by necessity, divide their mind between both. But the continent are removed from the activity of this world, and restrain the pleasure of the flesh even from lawful marriage; they are entangled in no care for a spouse, no care for children, no harmful and difficult concerns of household affairs. But preachers not only restrain themselves from vices, but also prohibit others from sinning, lead them to faith, and instruct them in the pursuit of good conduct. How then is there one measure for those whose equality of life is not one? But there is one measure of the three, because although there is great diversity of merits among them, yet there is no distance in the faith toward which they are stretched. For the same faith that strengthens these in the greatest things contains the weakness of those in small things. Or certainly there is one measure of the three because in the final recompense, although there will not be the same dignity for all, yet there will be one life of blessedness for all. Hence the Lord also says through himself: In my Father's house there are many mansions. But yet those who were led into the vineyard, although they came at different hours, received one denarius. By what reasoning then do many mansions agree with one denarius, unless because there will indeed be diverse dignities of the blessed citizens, yet one rest of eternal recompense? For even if the merit of each will be unequal, there will not be diversity of joys, because even if one rejoices less and another more, yet one joy from the vision of their Creator gladdens all. This also is to be understood concerning both the old and the new fathers, because the Eastern way, since it has three chambers on one side and three on the other, has one measure for the three, since the same faith and the same merit held the hearts of those who preceded as filled the hearts of those who followed, placed under the new testament, just as it is also said through Paul: "Having the same spirit of faith, as it is written: I believed, therefore I spoke: we also believe, therefore we also speak." For those spiritual fathers believed almighty God to be a Trinity just as the new fathers have openly declared that same Trinity. For Isaiah heard the angelic hosts crying out in heaven: "Holy, holy, holy, Lord God of hosts." For in order that the trinity of persons might be shown, "holy" is said three times; but in order that the substance of the Trinity might appear to be one, it is declared not "of the Lords of hosts" but "Lord God of hosts." David also, sensing this similarly, said: "May God bless us, our God, may God bless us." When he had said God three times, in order to show that this one is one, he added: "And let all the ends of the earth fear him." Paul also speaks, saying: "For from him, and through him, and in him are all things." From him, namely from the Father; through him, through the Son; but in him, in the Holy Spirit. When he had said "him" three times, he added: "To him be glory forever and ever. Amen." For he who did not say "to them" but "to him," by saying "him" three times, distinguished the persons, and by adding "to him be glory," did not divide the substance. Therefore, because the faith of the old and new fathers is one, rightly is the measure of the chambers described as one for three. This is repeated in other words when it is added: "And one measure of the fronts on each side." For from both parts there is one measure of the fronts, because our fathers, whether coming earlier from the old or now from the new testament, meet together in the one faith of the Mediator. Because they are full of charity, they subdue their flesh by abstinence, illuminate the hearts of their hearers with the light of preaching, perform signs, work miracles; through the fact that their good deeds become known to us outwardly, they are not undeservedly called the fronts of this heavenly building. For everything that is now shown openly is a front, so that what is reserved for us within may be the vestibule of the building. Hence it is also said to the holy Church in the Song of Songs: "Your cheeks are like the rind of a pomegranate, apart from your hidden things." For the cheeks of the holy Church are the spiritual fathers, who now shine forth in her with miracles and appear venerable as if in her face. For when we see many performing wonders, prophesying future things, perfectly renouncing the world, burning with heavenly desires, the cheeks of the holy Church blush red like the rind of a pomegranate. But what is all this that we admire in comparison to that thing of which it is written: "What eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him"? Rightly therefore, when he had admired the cheeks of the Church, he added: "Apart from your hidden things." As if it were openly said: Those things indeed which are not hidden in you are great, but those which are hidden are utterly ineffable.”