To the prophet, we might say, was shewn on that occasion, only the lower apartments, the ground floor, as it were, of the heavenly residence. John, as we shall see, is shewn it, in its height, as well as in its breadth and length, a perfect cube. What Ezekiel saw measured was a holy temple, standing upon a very high mountain, where divine worship was to be performed for men upon earth, attended by earthly priests and Levites. Nevertheless, this is part of, or closely connected with, the bridal citythe holy Jerusalem that comes down from God out of heaven. And from various passages, restored Jerusalem, as a city upon earth, must enter as a part into the symbol of the bride with her splendid establishment.

In what Ezekiel saw, there appeared "the glory of the God of Israel;" and it was told him,

"Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever."

So that we may well consider, that what Ezekiel saw was included in, or very intimately connected with, that New Jerusalem which is shewn under so different a symbol to John. Both are alike illuminated by the light of the manifested glory of Jehovah. In Ezekiel we read "the glory of the Lord filled the house of the Lord." St. John speaks of the Holy Jerusalem, which he saw as "having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal," as I conceive, in appearance to mortal eyes like masses of diamond. It was thus the tabernacle not made with hands, that is to say not of this building, or of this creation; "the city that hath foundations, whose maker and builder is God," appeared in vision to the favoured apostle. "The building of the wall was of jasper; and the city was of pure gold like unto glass, and the foundations of the wall of the city were garnished with all manner of precious stones: and he mentions twelve species of the most brilliant and beautiful jewels, whose lights and colours beamed upon his eyes; he adds, "its gates were pearls."

This may be meant to convey to us the idea that the most rare and beautiful objects of this present creation, can only give us a faint picture of what will be, as it were, the common materials of that brighter world to come. And, as the beauty of the precious stone consists in its capacity to receive, refract, and reflect the various rays of light, so the excellency of that creation is, whether you regard the substance and form of the risen bodies of the saints, now the living temple of Deity, or the materials of their blessed habitation, "the house which they are clothed upon from heaven," that the whole has a greater capacity to reflect the light of the glory of Jehovah, which shines in fulness upon it, for we are particularly told the whole seemed transparent as glass.

The symbol of the Holy City caught the eye, as a city of brilliant jewels sparkling in excessive light. So the appearance of the likeness of the glory of Jehovah is described by Ezekiel :

"I saw as it were the appearance of fire, and it had brightness round about as the appearance of the bow that is in the cloud in the day of rain; so was the appearance of the bright

ness round about."

Ezekiel saw the symbol of this glory, as it entered and shone from the holy place on Mount Zion. To John was vouchsafed a vision of "the house of this glory," even "the Holy of Holies," his vision “ entered into that within the veil." That very paradise of God, whither Paul was "caught up," and where "he heard unspeakable words, which it is not possible for a man to utter," John sees "descending from God out of heaven."

That the mystical body of Christ, as well as their holy abode, is represented in the symbol, is plain from this, that in the twelve foundations of the wall are the names of the twelve apostles of the Lamb. At each gate also was an angel, shewing that "the world to come is not put in subjection to angels;" but that they "are ministering spirits, sent forth to minister for them that shall be heirs of salvation." On the twelve gates are severally "the names of the twelve tribes of the children of Israel," denoting, I think, not only that the same is a symbol of "the Israel of God;" but also pointing out the communication which "the heavenly and holy Jerusalem" has with the world of living men, through the restored tribes of Israel, as they reside in their allotted portions on the land of Canaan, their everlasting inheritance.

It is remarkable that, as Ezekiel saw the vision of the city upon the holy mountain, it was all a temple, filled with attendant priests, ministers, and worshippers; the glory of the God of Israel only beamed as from his sanctuary. But John, to whom was shewn the interior of this glory, as it forms the dwelling place of the saints of the most High, contemplates it in another aspect. He particularly observes: "and I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it." The risen saints are to all the creation besides, "the temple of the living God," in whom he resides by the Spirit, and in whom he puts his name and his glory; but they themselves have intercourse immediately with Jehovah Elohim Sabaoth, as, in his second person, he is incarnate in the glorified Jesus.

Thus he was revealed of old as "inhabiting the cherubim," not dwelling between, but inhabiting : and to this agree the words of "the great voice out of heaven, which congratulates mankind on the coming down of the New Jerusalem." Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God."* "The holy Jerusalem" is "the tabernacle of God," that "better tabernacle," which the apostle classes among "heavenly things," to prepare which Jesus passed into the heavens, and which now comes down from God out of heaven, as "the place prepared" for his believing people, when he comes again, to take them to himself; and this heavenly dwelling he connects with that temple to be erected on Mount Zion, to form, as it were, its "Holy of Holies."

"I saw as it were the appearance of fire, and it had brightness round about as the appearance of the bow that is in the cloud in the day of rain; so was the appearance of the brightness round about."

Ezekiel saw the symbol of this glory, as it entered and shone from the holy place on Mount Zion. To John was vouchsafed a vision of "the house of this glory," even "the Holy of Holies," his vision " entered into that within the veil." That very paradise of God, whither Paul was "caught up," and where "he heard unspeakable words, which it is not possible for a man to utter," John sees "descending from God out of heaven."

That the mystical body of Christ, as well as their holy abode, is represented in the symbol, is plain from this, that in the twelve foundations of the wall are the names of the twelve apostles of the Lamb. At each gate also was an angel, shewing that "the world to come is not put in subjection to angels;" but that they are ministering spirits, sent forth to minister for them that shall be heirs of salvation." On the twelve gates are severally "the names of the twelve tribes of the children of Israel," denoting, I think, not only that the same is a symbol of "the Israel of God;" but also pointing out the communication which "the heavenly and holy Jerusalem" has with the world of living men, through the restored tribes of Israel, as they reside in their allotted portions on the land of Canaan, their everlasting inheritance.

It is remarkable that, as Ezekiel saw the vision of the city upon the holy mountain, it was all a temple, filled with attendant priests, ministers, and