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guage, predict the overthrow of an apostate Christianity. These chapters synchronise with the hour of God's judgment (Rev. xiv. 7); the pouring out of the third vial (Rev. xvi. 4-7); and the scaling up of the seven thunders (Rev. x. 4).

In the 8th chapter is recorded a sign to another. "The sixth year, in the sixth month, in the fifth day of the month," is a typical and predictive day, from which date some sequences.

Ezekiel becomes a further sign to the house of Israel. He has shown to him the specific abominations of the house of Israel.

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"He was brought to the door of the court." Not to the door of the temple, which would be Christ; but to the door of the court," which is without the temple. The temple is a figure used for true worshippers; "the court," on the outside, for false worshippers. The door of the court is the prevailing principle of a false Christianity, or Popery. When the prophet looked, behold, a hole in the wall. He is told now to dig in the wall, and by digging he beheld the door. That is, by investigating the foundation principles of Popery, the abominations thereof are discovered. He enters, and "went in and saw: and, behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about."

"And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of

his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth."

These seventy men represent the priesthood of Popery. "Jaazaniah the son of Shaphan” represents the false principles embodied in Popery. (2 Chron. xxxiv. 18, 19.)

Ezekiel is told to turn again. He has seen through the door in the wall the abominations of Popery. When he turns, he is shown the idolatries of Protestantism, Lutheranism, &c. He is brought to the door of the gate of the Lord's house. Not to the Lord's house, or true temple, but "to the door of the gate," the approach thereto. Here sit women weeping for Tammuz. Churches sighing for idolatrous worship, setting up an idol in their hearts.

Ezekiel is told to turn again, and he shall see greater abominations.

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"He was brought into the inner court of the Lord's house, and behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east ; and they worshipped the sun toward the east. Then said he unto me, Hast thou seen this, O son of man Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore, also, will I deal in fury mine eye shall not spare, neither will I have pity and though they cry in mine ears with a loud voice, yet will I not hear them."

This describes the mass of Popery. The "about five and twenty men are the priests at high mass

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in the cathedral services. Their supposed sacrificial worship is conducted with their faces toward the east, and their backs, toward God's faithful ones, who are "the temple of the Lord." The sincere, though misguided, worshippers compose the temple of the Lord. The branch, which the priests put to their nose, is the crucifix, or imitation Christ.

The five and twenty men are presented again in the 11th chapter, and are said to be "men that devise mischief, and give wicked counsel in this city "Jerusalem. They are said to have among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. In the 13th verse, Pelatiah is said to have died. This is a prediction, and synchronises, as I believe, with the fourth vial.

The three successive pictures in the 8th chapter have described the whole of the abominations of Christendom. First, is described the general aspect, prior to the Reformation; secondly, Protestantism, still sighing for past idolatry, not yet cleansed from its impurities; thirdly, the present aspect of Popery.

The 9th chapter opens with the agents to be employed, and the means to be used, for the overthrow of the abominations of Christendom. Six men are

herein described, and among them, "one with a writer's inkhorn by his side." He is told to "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." He is also told to "Go in between the wheels, even under the cherub, and fill his hand with coals of fire from between the cherubims, and scatter them over the city." That is, he is to obtain right religious sentiments, and scatter

them over the city. He is also by these means to set a mark upon the foreheads of the men who sigh and who cry for all the abominations that be done in the midst of Jerusalem. The men who sigh and who cry for the abominations are not men who have them in possession; but are men who, as born Protestants, have been removed, in a measure, from their influence. They are, in truth, Puseyites. They are men sighing after the clerical pretensions of Popery, and trying to obtain power by restoring a machinery which has bestowed it.

The man who is instructed to set a mark upon the foreheads of the men who sigh and who cry for the abominations that be done, has no choice to obey or to refuse. A necessity is upon him. He is compelled to "report the matter, saying, I have done as Thou hast commanded me."

This brings me to a position of very peculiar trial. I am conscious of an influence which I desire most earnestly to lead me. I cannot resist it, if I would. I desire not to resist it, but to be led by it. But in being led by it an angry world is met, frowning upon the pretensions and claims to which it gives rise. I have hitherto designedly shrouded from the world the secret dealings to which I have been subject. The time, however, is come when a longer silence becomes a sin.

It is certain that the prophecies concur in showing that an individual would be raised up to build God's temple, and to let go free God's captives. He is said by Isaiah to "be raised up from the east" (chap. xli. 2), and again, "from the north" (xli. 25). The east is employed to indicate truth, the truth having risen there; the north, Christendom-Christianity, for many

ages, being confined to Europe north of Palestine. Cyrus is the type of this individual. That the man raised up is not Christ, may be gathered from more than one expression, and from the general character of the whole, which has reference to the days in which we live. That an individual-not Christ-God has elected to be his servant, may be seen in the words of Jeremiah xxxiii. The branch to grow up is, "in those days when Judah shall be saved, and when Jerusalem shall dwell safely, and when the name of Jerusalem shall be called The Lord our righteousness.' Or, in the words of Ezekiel, "The Lord is there," whose prediction refers to the time when the new Jerusalem, the spiritual Jerusalem, is, in the words of Jeremiah in another place, "the throne of the Lord." "At that time they shall call Jerusalem the throne of the Lord." (Jer. iii.)

I do not care to press this matter. God's purposes cannot be put aside, and He will not leave Himself without sufficient indications of His will. It becomes, however, a duty to present the several features which meet, as I think, in some one individual.

He perceives in himself a relation to the typical prophecies of Ezekiel, as also to the typical prophecies of Daniel.

He is strong in God's strength, with a little book opened, the harbinger of a sunny future.

By his aid John is made to "prophesy again before many peoples, and nations, and tongues, and kings."

With a reed like unto a rod he measures the temple of God, and the altar, and them that dwell therein.

He declares the true character of the holy city, and when it would be known as "the Lord is there."

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