What follows next explains . . . the proper manner of consecration which is to be used in dedicating [Aaron and his sons] as well as the tabernacle with all its furnishings. [That manner] is to offer the Lord a calf and two rams and wheat bread that is not only unleavened but also sprinkled with oil or even covered with an application of the oil of unction. Figuratively all of these things doubtless indicate either devotion to good works and purity of faith or the grace of divine illumination, which is the only proper means of consecrating priests. For who does not know that the sacrifice of those animals and [the sprinkling of] their blood designate the death of our Lord and the sprinkling of his blood, through which we are set free from sins and strengthened for good works?

The high priest washes himself, then offers incense; for Aaron was first washed, then became high priest. For how could one who had not yet been cleansed by water pray for others? Further, the laver had been set within the tabernacle, as a symbol of baptism.

Indeed consequently, Christ our Passover has been sacrificed,^[1] as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but outside and beyond the camp. That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple but of the world. See also

Therefore by divine ordinance the priest receives a shoulder for sacrifice, and that too the right one and separate. His conduct should be not only profitable but also outstanding. He should not only do what is upright in the midst of the wicked but also surpass the well-doers among his subjects. And as he surpasses them in the dignity of his rank, so should he in the virtue of his conduct. See

Again, the breast of the victim together with the shoulder are assigned to him for eating, so that he may learn to immolate to the Giver of all things those parts of himself which correspond to the parts of the sacrifice which he is ordered to take. Not only in his heart must he have right thoughts, but also he must invite those who behold him, by the shoulder^[1] of his deeds to sublime heights. He may not covet the good things of this present life nor fear any adversity. He must despise the blandishments of the world by heeding the fear they inspire in his conscience yet despise all fears in view of the sweet delights which his conscience holds out to him.

For do not think that the omnipotent God commanded this and consecrated this in the law that incense be brought to him from Arabia. But this is the incense that God seeks to be offered by human beings to him, from which he receives a pleasing odor, prayers from a pure heart and good conscience in which God truly receives a pleasing warmth.