Ezek 40:39

“And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. What are we to say about the mystical meanings of the prophet Ezekiel, when we can scarcely grasp the very words of his narrative? For behold he says: "And in the vestibule of the gate were two tables on this side, and two tables on that side, that the holocaust might be immolated upon them, and the sin offering, and the trespass offering. And at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Four tables on this side, and four tables on that side, by the sides of the gate. There were eight tables, upon which they immolated." In these words, indeed, a great fog of uncertainty arises, whether these things are said about any one gate, or about two, or about each of the gates. But since four tables are described on each side, and afterward it is said in the sum of the conclusion: "There were eight tables upon which they immolated," it is clear that the Spirit does not say this about each of the gates he had described above, because if the six gates enumerated above had four tables on each side, all together they would be called not eight, but forty-eight. Again, if this is said about one gate, our understanding is struck back by a great obstacle, because after the description of the vestibule of the gate, where two tables on this side and two tables on that side are narrated to be, still at the outer side, which goes up to the entrance of the gate that looks toward the north, two tables are mentioned, and it is added: "And at the other side before the vestibule of the gate, two tables." For if within the vestibule of the gate there were two tables on each side, when it is added: "And at the outer side two tables," and "at the other side before the vestibule two tables," among which the gate that looks toward the way of the north is also mentioned, it is certainly clear that there was one vestibule on the inside and another on the outside, because both the inner gate is described first, and afterward in this place the outer gate of the north is described. For when he had described three gates above, he also mentioned that three others belonged to the inner court, the last of which he had narrated as the north gate, but, as was said, of the inner court. Now therefore, when two tables on this side in the vestibule of the gate and two tables on that side are described, the discourse is still being woven about the same inner gate, since it is immediately added that at the outer side, which goes up to the entrance of the gate that looks toward the north, were two tables; and at the other side before the vestibule of the gate, two tables. Therefore the inner gate has been described as having two tables on each side in the vestibule, and the outer gate likewise two. But four on this side and four on that side are made together, since two on each side in the vestibule of the inner gate and two on this side and that side outside in the north gate are described, which all together are eight, upon which they immolate. Therefore, having discussed these matters concerning the outward narrative, let our discourse return to the spiritual understanding, which ought now to be easier, with the Lord granting it, inasmuch as ignorance of the outward description does not constrain us.”

“That the holocaust might be slain upon them, and for sin, and for trespass. Concerning the four tables of the inner vestibule it is said: "That the holocaust might be slain upon them, and for sin, and for trespass." For there is this difference between sin and trespass: sin is to do evil things, while trespass is to abandon good things which ought especially to be maintained. Or certainly sin is in deed, trespass in thought. Rightly therefore upon the four tables of the inner gate the holocaust is slain, both for sin and for trespass, because whoever is able to fully despise this present age, and, leaving all things behind, give himself as a holocaust to the Lord, he already knows perfectly how to lament both the sins of deed and the trespasses of thought—either the evil he did, or the good he ought to have done but did not do. For he who has left behind everything now more freely perceives his faults in weeping. And when earthly care does not hinder his mind, by lamenting for both deed and thought together, what else has he given to the almighty Lord than a holocaust of his mind?”