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rative charts unquestionably stands as representative of the unnumbered sanctuaries contained in the first, or starry heavens. All these do dwell under the defence of the Most High-all these abide under the shadow of the Almighty. (Psalm xci. 1.) All these are in his sight but as one sanctuary.

"Yet these fair worlds, the creatures of a day,

Though form'd by God's own hand, must pass away,
And long oblivion creep o'er all these things-
The fate of empires, and the pride of kings;
Eternal night shall veil their proudest story,
And drop the curtain o'er their transient glory.

"But fix'd, O God, for ever stands thy throne-
Jehovah reigns, a universe alone;

In humble duty may all bow before him,
And deep within their inmost hearts adore him."



VEILED in the clouds of ambiguity, as are the Mosaic symbols, they doubtless teem with meaning; and those we now propose to notice, (namely, the stairs on the east end of the temple, leading from the court of the Gentiles into the chal, consisting of fourteen steps, each nine inches high; the stairs, again, from the chal, into the court of the women, consisting of five steps, each nine inches high; the semicircular stairs, "consisting of fifteen steps, leading up from the court of the women the great brazen gate Nicanor, opening into the inner court, in which the temple and altar stood, which court represented the tabernacle, and contained that part which was properly called the sanctuary,"*) may be designed as indicative of those arduous and progressive steps in virtue, by which probationary beings are doomed to ascend unto the amiable tabernacles of the blessed Lord of hosts-those blessed courts for which the pious long, yea, even faint and blessed are all they

* Prideaux.

that dwell within his house-they will be still praising him; blessed are they whose strength abides in him, who, passing through the dreary vale of tears, (through their hard state of trial,) make it a well, asking from him who gives the living water which shall be in them, a well of water, springing up into everlasting life; expanding like to pools fresh filled with water from above. These go from strength to strength, till they appear before God, every one of them in Zion. (Psalm lxxxiv.; and this Psalm was written by him who received from God the patterns we are now contemplating.)

Further particulars on the subject of these preparatory steps are observable in the prophecy of Ezekiel, who relates, that in the visions of God he was brought and set "upon a very high mountain, by which was as the frame of a city on the south. And God brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought hither: declare all that thou seest unto the house of Israel." And after various statements, he records that he was brought to the gate of the outward court, (that is, the court of the women,) that looketh toward the north, and they went up into it by seven steps. This side gate of

admittance into the first outward place for worship was also to be gained by the ascent of steps. "After that he brought me toward the south, and, behold, a gate toward the south, and there were seven steps to go up to it. And there was a gate in the inner court toward the south, (that was the court where the men worshipped :) and he brought me to the inner court by the south gate: and the going up to it had eight steps. And he brought me to the north gate, and the going up to it had eight steps." The necessity for probationary states, and that our lower heavens are solely devoted to the reception of beings now passing their appointed trials, are positions which we conceive require not confirmation. But should our supposition respecting the signification of the steps delineated in the charts, and further described by Ezekiel, be deemed correct, they certainly supply a very powerful attestation to the justness of our conclusions; and also, by so very particularly portraying the elevation which leads up into the side-way entrances into the courts for worship, exhibit an additional support to the interpretation which reason, in coincidence with the emblematic charts, suggested, by clearly showing that participation of the sacred worship ordained to be performed in the first, or outward sanctuary, is essential for, and open unto, all the myriads of intelligents inhabiting the countless worlds-the vast out-buildings which surround the hallowed symbol of the blest celestial region; and that all the countless generations of the countless sys

tems pervious to our view, are all pressing on through the one true religion, the worship of the one true only God, to the one only gate, which one alone can open. But let us ever keep in mind, that the glory of the Lord entered the house by the gate whose prospect is toward the east-by that blessed gate which points direct to heaven. (Ezekiel xliii. 4.) This gate, though shut on the six working days, is opened wide from morning until evening, on festivals and each returning sabbath. (Ezekiel xlvi. 12.) Here crowd the multitudes who keep holy day, entering God's house with praise-entering his courts with joy; (Psalm c. 4;) following their glorious guide up the straight road, that terminates in heaven. For those who deviate, his mercy has provided: He leadeth such aside unto the sloping Kibbesh,*

* The Kibbesh, or sloping ascent to the top of the brazen altar, on which the figurative propitiatory sacrifices were offered, being sixteen cubits broad, and thirty-two long, was placed on the south side of the inner court, out of the direct road to that sacred gate, which opens into the celestial regions.—Washes their hands in innocence, &c. Close by the sloping Kibbesh was placed the brazen laver. The directions are as follow:"And thou shalt make a laver of brass to wash withal; and thou shalt put it between the tabernacle of the congregation (or holy place) and the altar" (that is, the altar for burnt offerings,) and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: when they go into the tabernacle of the congregation-(into the shadowy figure of the holy place above)—they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord, they shall wash their hands and their feet in the laver, that


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