the sanctuary, and one indicative of the raising up of an immortal race, who are to reign with Christ upon the earth. This corporeal manifestation of the Spirit in Christ and His brethren in the Most Holy will, no doubt, be a time of rejoicing with them, and of ecstatic pleasure, such as we cannot realize. Its realistic character, however, is well illustrated by some extracts from a description of the Temple by one who, during the progress of the investigation which has resulted in the present volume, was made acquainted with the leading facts involved, before the writing of that description. It is a description which, of course, does not attempt to speak of the hidden joys of the age to come, but just touches upon those subjects which appear likely to be uppermost in the minds of the resurrected and redeemed upon meeting each other in their Father's house of prayer and praise beyond the tomb :

"At last the Temple burst upon our view, as we "rounded the corner of a hill on which we stood at a con"siderable elevation. How shall 1 describe it? It was "about a mile off from where we stood. It looked like "a square-set, symmetrical city of palaces. It was not "what we have always understood by a temple: that is, "it was not a building, an edifice, however large, but an "immense open structure of light and airy parts, all of "enormous size, yet all resembling one another, and "covering such an area that they did not look so large

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as they were. What we saw from where we stood was, of course, the outer wall; but it was a very different "thing from what is suggested to us by a wall. It was "in reality a long line of arches standing upon a solid "basement, and stretched from east to west for a dis"tance of over a mile. There must have been nearly "two hundred† arches in the line. Between every dozen "arches or so was an entrance gate, and at each end "of the line was an enormous tower, giving a well"marked finish to the wall. We could see inside through the arches, but what we saw seemed simply like a "forest of palace-like structures, with a hill-top shooting through the centre, and crowned with what looked like a shrine. We advanced towards the splendid struc"ture-the tabernacle of the Most High-the 'place of "the soles of His feet, where He dwells in the midst of "the children of Israel for ever.' Shortly we came upon a bridgeless stream of crystal water that came flowing "from under the house, and ran due-east towards the "Dead Sea, flanked with trees along its banks; this "we crossed. You have seen boys jumping a stream; "it was a very different performance from this. We simply, with a graceful movement, passed gently

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'through the air from one bank to the other. We were now near the house,' and saw of what an immense "size the arches were-about one hundred and twenty

* Reproduced from the Christadelphian for May, 1885.

The exact number had not been made known when this was written.-H. S.

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"feet high. Though open arches, they were latticed, "and plants which looked like vines were trained among "the lattice-work. We entered by one of the gates, and "found ourselves in the first court, open to the air. "Here were thousands upon thousands of people. Cross'ing the outer court (a breadth of two hundred feet) we "entered a gate of the inner range of arched-buildings which resembled the outer wall. Passing through, we "were in the inner court, also open to the sky. Before us, about two hundred feet further on, stood the Tem"ple proper-not a square building, but an immense "circle of arched-buildings, three miles in circumference. "This circle of building filled the whole view from right "to left. We entered this circle by the opening opposite "us; and, passing through the building, found ourselves "inside the inner and holiest precincts of the house, viz., "an immense circle nearly a mile across, open to the sky. "The floor of this circle was the ground; not flat, how

was on all hands a pleasant hum, as of a multitude "conversing. Presently the circle was full, and the in"flow ceased; quiet and order settled down. The as

sembly presented an imposing appearance, packed "together in a picturesque and living mass far as the eye could reach. The prevailing costume was simple -white, with gold fixings. They were the assembled "body of Christ. Where was He? I asked my com'panion. He was not yet arrived. His palace was in "the paradisaic glories of the Prince's portion,' over"looking the Jordan valley. The Prince's portion was "an extensive tract of country flanking the Temple dis'trict, east and west. In both portions the Prince was "surrounded by special friends, to whom He had as'signed seats of residence and honour. Presently a "hush fell on the assembly; then a brightness seemed to "break out simultaneously from all parts of it. Every "face glowed with light; every garment became lustrous "and shining. It was not an oppressive brightness, but "an atmosphere of subdued light and warmth that "seemed to diffuse a sense of unspeakable comfort and "joy. In a few moments more, the air over our heads "became alive with light and life. A multitude of the heavenly host became visible; the brightness grew to 'glory; there was a quivering excitement of rapturous expectation; a sound as of trees swayed by the wind; 'a movement at the eastern entrance; and, lo! a dazzling figure, escorted right and left by a shining phalanx, emerged into view. Instantly the angelic

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"host overhead broke into acclamation, in which the "whole assembled multitude joined. It was nothing "like the applause' to be heard in mortal assemblies. "There was all the abandon with it that is ever mani"fested at the most enthusiastic public meeting, but "there was with this a gentle fervour and musical "cadence that seemed to send waves of thrilling sweetness to the remotest corner. The Lord Jesus advanced 'to the midst of the assembly; all eyes were on Him; "His demeanour was royal, yet simple and loving. He paused; there was silence. Then He lifted His eyes "and looked gravely round-not all round; and in a "voice that was gentle, kind, and exultant all in one, "in tones rich, but not strong, and yet as distinctly "audible as if spoken in a small room to one person, He "said: I have been to My Father and your Father. "It was needful that I should go away; but I have "come again, as I said, in the glory of My Father and "His holy angels. Ye have had sorrow, but now ye rejoice, and your joy no man any more taketh from 'you. It is written, In the midst of My brethren will

I sing praise. Now, praise our God, all ye His ser"vants.' Then He ceased; an electric spasm of joy "seemed to pass through the assembly. There was a "rustle, and a preparation, and a fixing of attention "on Christ. He lifted His hand, and, as if by an inspi"ration, the whole assembly took the lead from Him, "and broke into a transport of tumultuous and glorious "sound; every energy was strained to the utmost; "mortal nerves could not have stood it, but the assembly of the immortals seemed to revel and gather increasing strength with every higher and higher effort

of musical strain. Blessing, and honour, and glory, be "unto Him that sits upon the throne, and unto the Lamb "for ever. Worthy is the Lamb that was slain to re"ceive power, and riches, and wisdom, and honour, and glory, and blessing. Thou hast redeemed us to God "by Thy blood, and hast made us unto our God kings and priests, and we shall reign with Thee upon the "earth. The kingdoms of this world are become the "kingdoms of our Lord and of His Christ, and He shall reign for ever and ever.-Amen."

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Jesus, the centre of this new manifestation of divine power, would, from the Holy Oblation, send forth into all parts of the earth His co-workers and co-rulers now enthroned in the kingdom; and, as occasion offered, they would at times return. This going and returning would be a literal fulfilment of Jacob's dream (Gen. xxviii. 12-13), and of the promise of Christ to Nathanael: "Verily, verily, I say unto you, Hereafter ye "shall see heaven open, and the angels of God ascend"ing and descending upon the Son of man" (John i. 51).

SECTION III.

THE PROVISION OF WATER EVERYWHERE. ONE of the most obscure, and, at first sight, enigmatical things in this prophecy, is the question put to Ezekiel by the angel after showing him waters issuing eastward from under the house: "Son of man, hast thou seen this?" (chap. xlvii. 6). The question comes after three measured stages of one thousand cubits each. Why should his attention be thus specially drawn to the waters? There must be a reason, involving a deeper significance than at first sight appears. The increase of water into a broad stream deep enough to swim in within a mile of its source, does not appear to be sufficiently unusual to call forth the special notice of Ezekiel's guide. What, then, is the import of his question? The facts already laid before the reader may be found to lead to the explanation. Our investigation has shown that there are a number of gates on each side of the sanctuary, and that these gates are related to the water in a special manner. From some, if not all of them, water flows; first outwardly, and then in an eastern direction. The description of the water is introduced immediately after Ezekiel has made the tour of the corner courts.

This

was commenced at the north-west corner (chap. xlvi. 19), and therefore ended at the south-west corner tower. Remembering this, we read :—

"Afterwards he brought me again into the door of the house; and behold, waters issued out from under the threshold of the house eastward; for the forefront of the house stood towards the east, and the waters came down from under, from the right side of the house at the south side of the altar" (chap. xlvii. 1).

"

If the eastern side is the "front" of the house, the west would be the "back," and the south the "right side. For Ezekiel to say the waters issued from under the threshold of the house on the right side thereof is side. This statement is quite consistent with the other therefore equal to saying the waters issued on the south fact stated, viz., that the waters issued eastward; they would first flow southward from the altar, and passing under each threshold would then, at their exit, turn eastward. But there being many thresholds (because many gates), there would be many streams, and these all joining into one stream at the outside, would account for the increase in volume of that stream in its progress eastward; it would naturally get deeper as the contributions from the several gates were added.

Having been shown how the waters flow out of the house on the south side, Ezekiel is taken northward :

"Then he brought me out of the way of the gate northward, and led me about the way without (or, and caused me to turn round the way without) unto the outer gate, by the way that looketh eastward, and behold, waters ran out on the right side" (verse 2).

For an explanation of this verse, the reader must turn

to Plate ii. (page 14), where let him start from the south side, and, mentally, walk through the sanctuary along the side of the buildings flanking the western side, with his face northward. When he has passed through the north gate on the outside, he will find himself in the way which looketh eastward, i.e., the way stretching from east to west on the north side. His back would, of course, be towards the gate he has passed through. Let him now turn round, as Ezekiel in vision did; then he will realize what appears to be the meaning of the last clause of the verse: "Behold, waters ran out on the right side; that is, on the right side of the gate, not the right side of the house, for that has already been defined to be the south side: and he is now at the north side, with water issuing from his right-eastward. This description shows on which side of each individual gate the waters issue, i.e., they run out on the western side. (or the upper side, if we speak in relation to the eastward flow of the stream) of each gate, whether on the north or the south side of the house; the waters turn in each case and go eastward, and run along the two sides of the house. These conclusions involve some matters of deep importance in the practical working or service of the house.

1. The water which comes from the centre is in some way to be distributed over the whole area of the sanctuary. The stream which bursts forth from under the altar, on the elevated centre of the Most Holy, descending to the house, probably goes round the circle before being distributed to each gate; it may also receive accessions as it comes down the hill in its course round the house, before passing out under the threshold of each gate; flowing eastward it forms a broad, deep stream, carrying with it life and health (verse 9). According to this view of the testimony, the sanctuary is furnished throughout its length and breadth with abundance of water-a very necessary provision for all its services.

2. The western side of the sanctuary appears to be the point where the water is least in volume. At this point Ezekiel and his guide appear to be standing when they enter its waters, and commence the measurement of its depth; so "when the man that had the line in his "hand went forth eastward, he measured a thousand "cubits," and, by causing Ezekiel to pass through the waters, he demonstrated that the waters were ancle deep (verse 3). "Again he measured a thousand," and showed the waters to be knee deep. And again he measured a thousand, this time showing the waters were deep enough to cover a man's loins. By this time Ezekiel and his guide would have traversed the length of the sanctuary -three thousand cubits [see Plate ii., page 14]; yet the angel measured onwards, once more a thousand cubits, and through the waters thus measured beyond the precincts of the sanctuary he does not appear to have taken Ezekiel, for the simple reason stated in verse 5, viz., “I

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"could not pass over, for the waters were risen, waters "of swimming, a river that could not be passed over." Ezekiel "could not pass over," as in the case of each of the other reaches of the river. From this we learn that when Ezekiel is brought through the waters, it is "through" in the sense of crossing the stream, for he states, in relation to the last measurement, "I could not "pass over;" thus clearly defining the direction of his movement through the water.

Now, Ezekiel was a man of sign, from which we seem justified in concluding that his passing through the waters was indicative of something more than a demonstration of the depth of the stream. If the water passes from under the threshold on the upper side of each gate, and flows eastward, it seems to follow that none will be able to enter the Temple without first passing through the water; so what Ezekiel did in figure, others may have to do in reality. What is the meaning of this? Probably two things: first, that none must enter the house without washing their feet; and second, that baptism will be the law of life in Christ. The first would secure the twofold object of keeping the Temple precincts clean, and of pointing to that cleanness of heart without which none will please the Lord. If it were compulsory on all visitors to pass through the water and wash their feet before entering the house, visitors themselves would be benefited and refreshed by the ablutions after a long journey, as well as reminded of their relation to the law of righteousness.

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"Baptism—The Law of Life." WHEN John was baptizing in Jordan, Jesus came to him and demanded to be baptized of him (Matt. iii. 13). Being acquainted with the holy and blameless life of the one who stood before him, John naturally demurred, saying, "I have need to be baptized of Thee, and comest "Thou to me?" Jesus, however, enforced His request by saying, "Suffer it to be so now; for thus it becometh us "to fulfil all righteousness." Then he suffered Him, and Jesus was baptized (Matt. iii. 16). Jesus thus set forth the divinely-appointed way of entry into the kingdom of God, and without baptism no one can enter therein, for Jesus said, therein, for Jesus said, "Except a man be born out of "water, and out of Spirit, he cannot enter into the

kingdom of God" (John iii. 5). Consequently, ever since the appearing of Christ, all believers who have become heirs of the kingdom have been baptized.

Reviewing the relation which subsists between immersion in water, consequent upon a belief of the truth, the Apostle John testifies, "That Jesus the Christ came by "water and blood ;" and further, that "there are three "that bear record, the spirit, and the water, and the "blood" (1st John v. 7-8). These three things, therefore, are all associated with the kingdom of God, and will find their place in its arrangements.

Ezekiel passing through the water, then, as it flows

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from the sanctuary, seems to point to ceremonial washing as a universal law for the nations of the earth. Baptism will probably be administered individually and collectively collectively, because all who go up to the Temple will pass through the water; and individually, by immersion, at the option and discretion of those who discern the necessity of their case. After the type in Egypt (1st Cor. x. 1-2), all nations will be baptized in the cloud and in the water as they pass into the sanctuary, under its cloud and through its flowing stream. And individually, after the pattern of Jesus, those who desire to fulfil all righteousness, may be buried in water, a portion of which will be deep enough for the purpose.

The provision for baptism, in addition to the provision for sacrifice in the Temple, would indicate the concurrent existence of these two ordinances. This will not be a matter of surprise to those who remember that there are two classes of sins from which the human race need deliverance. First, those to which men are related by reason of racial descent (Rom. v. 12-14); second, individual trespasses. In immersion there is a recognition of the first; and, by the offering of sacrifice, there is confession of the second. It is probable that those who go up to the Temple, and undergo the administration of baptism, will not need to be baptized a second time: "He that is washed needeth not save to wash his feet " (John xiii. 10).

If this be the significance of Ezekiel's passage through the water, then there is much to see in it, even apart from the satisfactory explanation of the way in which each individual gate contributes its quota of water, until the stream increases to a full-flowing river within the space of three thousand cubits. We may well turn to the testimony, and read again those deeply-interesting words spoken to Ezekiel by his guide, after taking him through the waters :-"SON OF MAN, HAST THOU SEEN THIS?"

SECTION IV.

REVIEW OF THE ARGUMENT.

THE last Section brought to a finish the exegetical exhibition of the buildings forming the sanctuary; other matters in the prophecy have been incidentally touched upon, and there are still others which, though not essential to the consideration of the subject, are full of interest. The The scope of this work precludes their investigation beyond a chapter devoted to a brief explanation of the "Holy Oblation," and a few notes which will be found in the Appendices at the end of this volume.

At this point it seems convenient to summarise the arguments advanced in support of the exposition now

laid before the reader, while at the same time adding a few others in passing. The summary may be classed under two heads: the positive and the negative.

A. THE NEGATIVE ARGUMENTS IN SUPPORT OF THE EXPOSITION.

1. Nearly all expositors recognize the extraordinary character of the prophecy, and admit that it speaks of a building which has never been erected at any time. 2. The prophecy is by general consent regarded as a mysterious one; and one of which a clear exposition has never yet been published.

3. Many attempts have been made to supply such an exposition. The number of books on the subject, and the diversity of theories advanced, prove the unsatisfactory nature of these attempts; they have been based on the assumption that the building is five hundred cubits square, in face of the express declaration that its outer measurement is "five hundred reeds." No wonder that every attempt to expound the vision on the basis of such a radical fallacy should be abortive.

4. No plan of the sanctuary hitherto drawn can claim to be in complete agreement with Ezekiel's specification. Some measures are omitted, some do not " fit ;" and, worse than all, some are altered to suit the theory advanced. None of these things can be affirmed of the exposition now submitted.

B. THE POSITIVE ARGUMENTS.

The accuracy of the general plan advanced in this book has been demonstrated in detail in a manner that cannot be successfully confuted. It is confirmed by these considerations:

1. The building seen by Ezekiel from a distance appeared "like the frame of a city;" i.e., like an ancient city. [See Frontispiece.]

2. The buildings looked like "the frame of a city," although its outside "wall" was but one reed high and one reed thick, which shows there must be on this wall a superstructure of greater size. [See exposition.]

3. The outside of the building must be five hundred reeds square if it is to look like a city, and the testimony declares this to be the dimensions.

4. If the building is five hundred reeds square outside, its internal construction must fill an area in harmony with its external breadth. How this is done has been shown in the course of this explanation; no other exposition pretends to shew such a structural occupation of the space enclosed by a five hundred reed wall.

5. All the specifications of the vision are harmonised without contorting the evidence.

6. There is a symmetry and a fitness in the elevation of the building, suitable and proportionate to the extent. of the ground plan.

7. Numerous gateways are a necessity in such an ex

tensive building; the evidence of their existence is, therefore, not a surprise.

8. Each gate is perfect in its construction as elaborated from the testimony, and proved to be just such a structure as would be required for such a building. The gates have a common plan; this plan explains difficulties in connection with other parts of the structure, and forms a key with which to unlock other mysteries in the vision.

9. The correctness and unity of construction subsisting between the cello and the gates is proved by the arithmetical dimensions of various parts of the building, as well as by the verbal testimony.

10. The prescribed use of the outer court buildings is shown to be in harmony with their construction, and the whole series in connection with the " corner courts," a deftly contrived arrangement for the fulfilment of the promise of the Deity to make a great feast, both literal and spiritual, unto all people, in millennial times.

11. The specified use of the inner court cellæ lends strength to the last argument. They are just in that part of the house which intervenes between the outer and the inner court, where the functions of the officials of the house vary. They pass the place where they wash and change their garments when entering upon the inner or outer court service. This unforeseen coincidence (so far as the writer is concerned) between the ordinances of the house and its architectural construction, is a strong corroboration that a correct interpretation has been found.

12. That the Temple should be of such gigantic dimensions appears appropriate when we consider that a large building will be required for the centre of government when the "Lord is King over all the earth.”

13. The construction of the house is not only unique and unapproached by any building ancient or modern, but it is different from any idea which might on any presupposition have been formed of it, and is pre-eminently fitted for the use indicated in all the prophecies of the House or Temple of the age to come.

14. A place is found for every dimension given in Ezekiel; and this in a practical form, and not in a fanciful or strained manner.

15. Not only do the dimensions "fit," but this exposition gives a satisfactory explanation of certain Hebrew words occurring in the text which heretofore have been considered without a definite meaning. One Hebrew scholar said to the writer: "I do not know how you can "arrive at a correct understanding of this prophecy, "because there are certain words in it which do not "convey to our mind (i.e., to the Hebraist's mind) any meaning." This same scholar has since confessed that the writer's explanation is perfectly satisfactory.

16. The exposition throws light upon specified fea

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tures hitherto admittedly obscure: such as the palm trees, the lattice-work, the cherubim, &c.

17.-Doctrinal significances are shown to be associated with the construction of the house. This argument might be carried further. It might be pointed out that the circle called the "Most Holy" is a symbol of eternity, and therefore a suitable figure for architectural incorporation in the building which is to form the centre of God's worship in the age to come. The circle fittingly represents: First, the eternal Creator; and secondly, eternal life as the realized privilege of those who have been made immortal up to the time of its construction; and thirdly, of the everlasting life which will be given to the approved at the end of Christ's reign upon earth.

18. There is, in fact, perfect architectural and doctrinal harmony throughout, which is an argument sufficient in itself to commend the explanation given.

19. The order in which the different parts of the prophecy is given, helps also to shew that a definite plan and method has been followed, although the different details are given apparently in promiscuous disconnection. This is best illustrated by the accompanying explanation of Plate xii., to be found on page 82.

20. The Temple of Ezekiel's prophecy, as exhibited in this exposition, could not be the invention of the writer, because its several features are evolved from the testimony against his own pre-conceived idea of the subject. The plan of the house never would have been thought of apart from the evidence contained in the prophecy; and if this be not the true exposition, it is singular that out of the study of it should come the plan of a building so perfectly suitable for a house of prayer at a time of universal worship and dominion.

21. Such a building as here described could not be the invention of any human being. Its conception is so vast and bold, and its construction so impracticable from a human point of view, that the theory of human invention is quite out of the question.

22. It is also evident that a dreamer could not evolve such a practical scheme. Whence, then, came the exposition, if it be not an explanation of the testimony?

23. One would think that when Deity sets His hand to build, the thing which He would do must of necessity surpass all human efforts, and dwarf, by its magnificence, all humanly-constructed buildings; and one would also think the design would be unique, and the building unprecedented in its constructional features. All these things can be affirmed of the building shewn in this exposition.

24. By the Ezekiel specifications, as elucidated in this exposition, many passages of Scripture hitherto obscure are made plain; and the connection of these passages with the fulfilment of Ezekiel's Temple pro