THE prophet Ezekiel is remarkably distinguished from the other prophets by his numerous visions, or the things which he heard and saw in the spiritual world, and which, when seen as to their spiritual sense and application, are full of the most edifying instruction. We learn from these visions of the prophet, that we have two kinds of senses and sensations; one kind peculiar to the body, by which we see and hear and become cognizant of natural things; and the other peculiar to the spirit, by which we see and hear and become cognizant of spiritual things, that is, of objects and phenomena existing in the spiritual world. We learn, further, that when it pleases the Lord's providence, these spiritual senses may be opened, and man may come into open and sensible communication with the spiritual world. This was evidently the case not only with Ezekiel, but with all the other prophets also. We likewise see that we are most closely associated with the spiritual world, that its influence is continually operating upon us, so that from it we think and feel and act, and that our thoughts, feelings, and actions are of such a quality, whether good or bad, as the governing influence which actuates us from that world. That the spiritual world is, or ought to be, to us a reality infinitely greater than the natural world, which we are so soon to leave, is abundantly evident to every rightly constituted mind, that is, to every sincere Christian; and we verily believe that no great advancement in spiritual improvement or regeneration can be effected, until the mind is awakened to a sense of the great realities of the spiritual world, of our close association with it, and of a N. s. No. 95.—vol. VIII.

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knowledge of its operation and influx into the mind, and of the mode in which the mind thinks and acts from that influx and operation.

Hence the Lord said to his disciples, who desired that fire should come down from heaven to consume the Samaritans, because they did not receive them," that they knew not what manner of spirit they were of;" (Luke ix. 54, 55.) to denote that their spiritual association was not such as could constitute them his disciples. They were by that desire associated with spirits whom He who is infinite love and mercy could not recognise as actuated by his Spirit, and as belonging to his Kingdom. They were spirits whom he came to cast out and subdue. And the Apostle says:-" Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness." (Rom. vi. 16.) Thus, we cannot become too sensible of our close association with the spiritual world,— that we are the subjects of influence constantly operating upon us from that world, and that our character, either for good or for evil, is formed by the nature of the spiritual association we voluntarily and habitually cherish; and that our state and character so formed, will continue to eternity.

When we consider the numerous visions which the prophets had, and especially the prophet Ezekiel, we should endeavour to understand their cause, nature, and import. The true nature of prophecy cannot be understood, unless we are instructed and enlightened on these important points.

The cause of these visions can only be known from our relation to the spiritual world, in which the things seen and heard were experienced. As to our spirits, we are already inhabitants of the spiritual world, as in respect to our bodies, we are inhabitants of the natural world. The spiritual world, therefore, is most near to us; its proximity is a great reality; all our affections and thoughts are as really the subjects of that world, as our words and actions are of this. Affection and thought are properly the life of man-that inner life which never dies. Our words and actions become mute, and perish with the body. The life of affection and thought continues for ever. The motives and ends which prompt us to feel, desire, think, and act, are either spiritual or natural,— they either seek the kingdom of God in the first place, or the world, its wealth, pleasure, power, and fame. In the former case our life becomes spiritual; we are "spiritually minded," and are interiorly associated with good spirits and angels,—“the spirits of just men made perfect;" (Heb. xii. 23.) "angels come and minister unto us;" they rejoice over our repentance, and consequent salvation; "our conversation is in

heaven." In the latter case our life remains merely natural, and becomes carnal, which state is "enmity against God," and associates us with unclean spirits and devils, with the powers of darkness, the spirits of the unregenerate and the lost. These are momentous facts, which cannot be too deeply considered. Seeing, then, that man is so closely associated with the spiritual world, we may readily perceive the cause of the prophet's visions. The eyes of his spirit were providentially opened to see the objects of that world. Throughout many chapters in Ezekiel the things heard and seen by the prophet when in this spiritual state, are especially described. As to appearance they were similar to things seen upon earth, but they were from a different origin, of a different nature, and governed by different laws. No devout reader of the Scriptures can deny the proximity of the spiritual world, and the possibility, when it pleases the Lord, of seeing its scenery and objects, and of becoming sensible of its operation and influence upon our spirits, without, at the same time, denying the spirit and life of the Divine Volume, emptying it of its divine realities, and reducing it to a level with merely human compositions.

The nature of the objects seen in a spiritual state, by the prophet, although as to appearance similar to the objects beheld in this world, was nevertheless entirely different. They were exclusively from a spiritual origin, not material nor subject to natural laws, but were of spiritual substance, and subject to spiritual laws only; hence the conditions of their existence are different. Those objects are the external types and exponents of the internal principles, whether good or evil, which actuate the life of the individuals whom they surround.

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Thus the "chamber of imagery," together with every particular, the door of the court, the hole in the wall, the form of creeping things, and abominable beasts," &c., were all types and exponents of the perverted and corrupt states of the church, and, in particular, of the unreThe existence of the church is not out of man, but generate mind. "Know ye not," says the apostle,

within him. (Luke xvii. 21.)

The mind, which, as the temple of God, should be a "house of prayer," is become "a den of thieves;" instead of being a mansion full of heavenly light, purity, and peace, it is "a dark chamber;" and when the divine truth, denoted by the prophet, comes to explore its true nature, it beholds "every form of creeping things, and abominable

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beasts, and the idols of the house of Israel portrayed upon the wall round about." These odious objects were representative emblems of the impure cupidities and abominable lusts of selfish and worldly love, which possess, defile, and debase the soul when not regenerate, or when the church is not established in the heart. These creeping things and abominable beasts" are the exact imuges of the selfish cupidities from which we live and act, when not guided and influenced by the spirit of truth; and in the spiritual world every such cupidity is represented in such a manner. Whatsoever we have here thought and indulged in the dark chamber of our minds, will there be brought out in its corresponding external form. Nothing can be hid; the light of truth will discover the true quality of our states. There is nothing covered that shall not be revealed, and nothing hid that shall not be known." This should teach us to beware of what we cherish and indulge in our inner world of mind; that "no creeping thing and abominable beast" may dwell therein. The ends and objects of avarice, pride, ambition, sensuality, power, and fame, which may here actuate the mind, and engross its affections, will there be brought out in all their hideous and odious deformity, and overwhelm the character with shame, contempt, and misery. This state is avoided solely by our thinking and living from the Word of God, which, in proportion as it dwelleth within us as the fountain of light and life, removes every defilement, and banishes every unworthy motive from the soul. "If the Word of God abideth within us, we shall overcome the wicked one." (1 John ii. 14.) This blessed Word dwells within us in proportion as we acknowledge Him who is the WORD, and as we live from and by its divine teaching and guidance. The Lord then comes into us, enlightens the dark chamber of our minds, takes up his abode with us, and expels every creeping thing and every abominable beast. His thoughts become our thoughts; His ways become our ways.

The import therefore of these divine visions is extremely instructive. They are anything but visionary; they are living lessons, when seen as to their spiritual sense and their practical tendencies, of eternal wisdom. Their import cannot be sufficiently weighed; they are now as applicable and as practical to the enlightened Christian, as though they had just emanated from the mouth of the prophet. But their practical tendency can only be seen from a "spiritual discernment of Scripture." (1 Cor. ii. 14.) To the merely natural mind they appear visionary and foolish, —an idle tale long since recorded, but now of no actual application How inestimably valuable, therefore, is the spiritual sense of the Word! What a divine vouchsafement to the present age, when

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rationalism with its horse's hoof is trampling upon the Holy Word, and denying a great portion of its divine contents!

As the spiritual world is also the world of mind, and as its laws are the laws of mind, it follows that a proper knowledge of that world, its laws and phenomena, leads us to a correct knowledge of the human mind, as consisting of understanding and will. The former is created for the reception of truth from the Lord, and the latter for the reception of love. The understanding consists of memory, imagination, and reason. The memory is the outer court, the imagination is the inner court, and the reason is the inmost region of the mind. This also is the order of its development. By our memory we retain ideas and impressions from the objects of sense; by imagination we combine, transpose, and re-construct those ideas; and by reason we arrange, analyze, judge, and distinguish them as to their qualities, tendencies, and uses. Now the Word of God not only instructs us in spiritual things, but also in the faculties of the mind, which in their nature are likewise spiritual; and the "Chamber of Imagery," where the prophet saw these abominations, represents specifically the imaginative faculty, in which the real life of man, when he is thinking spontaneously from his governing affections, is exhibited to his mental perceptions. Our imginative. faculty is an extremely important power of the mind, and is not sufficiently regarded in our individual character. It is the region where man mentally lives; it is the world in which he loves to dwell. Here all the ruling motives and affections of his spirit come most vividly to his perception and cognizance. This is the "chamber of his imagery," where he imagines to himself the ends and objects of his life's love as actually accomplished, possessed, and enjoyed. The highest region of the understanding, which is the province of reason, should exercise a strict and vigilant judgment and control over the imaginative faculty. Every thing that is impure, unchaste, sordid, selfish, avaricious, envious, vengeful, malicious, deceitful, and fraudulent, should be instantly attacked, condemned, and rejected from this important province in our mental constitution. We can never be associated with angels, or admitted into heaven, until the “ chamber of imagery" is cleansed from every abomination. Our imaginative faculty, if unregenerate, is the seat of all our phantasies. It is here where the voluptuary revels in his swinish defilements; where the ambitious plot their schemes of self-aggrandisement and dominion; where the tyrant contrives his oppression and cruelty; where the fraudulent plan their projects of filthy lucre; where the seducer lays his snares for virgin innocence ; where the syren conceives her delusive charms and blandishments to