putting up of the veil in the temple, in the same situation that it occupied in the tabernacle, viz. that it was a covering to the most holy place, in which was deposited the ark of the testimony. We have no minute account in Scripture of the building of the temple the second time; but we know from other historical sources of information, confirmed by incidental notices in Scripture, that the second building was, in all its essential features, similar to the former one; and consequently that when Matthew speaks of "the veil of the temple,” he means a similar veil to that which is mentioned as having been put up in the temple of Solomon, and which always bore this specific and distinguishing title," the veil of the temple," as the veil which covered the entrance of the holy of holies, the most sacred spot in the temple, and shrouded the ark and the mercy-seat from view. The fre quent explanatory allusions made by St Paul in the Epistle to the Hebrews, determine this fact.

Secondly, We have next to ascertain what this veil was typically. And here we must shew that this veil was full of meaning; it was representative of several things which differ in a degree from each other, but which have at the same time a link of very intimate and interesting connection with each other. And,

1st, It typified the mystery that hung over some of the leading essential features of the worship of God, in that shadowy dispensation. The whole

ceremonial worship was but a shadow of good things to come; and each part, therefore, of that ceremonial, represented some parallel reality in the true evangelical worship of God. While therefore the services of the holy place typified the spiritual worship which was acceptable to God through the blood of atonement, and by which sinners might approach him on a mercy-seat; the veil which hid that mercy-seat from their eyes, indicated the mystery which was yet undeveloped." The Holy Ghost signified by it, that the way into the holiest of all was not yet made manifest;"-that real approach to God needed to be provided for by a better sacrifice than that of animals; that till that sacrifice appeared, the mercy-seat was veiled; and that, as the true principle of access to God was not clearly known, the way of access was necessarily not opened. Something remained to be accomplished, to which all those services pointed; and till then, the worshipper was to feel that a veil of mystery shrouded the divine presence, and kept him at a distance from God.

2dly, This veil typified the obscurity that comes between God and man in consequence of sin. When man sinned, God withdrew from him: man, therefore, in his natural and sinful state, is without God in the world. His natural efforts to find God are unavailing. The conviction of the merely natural mind, as the result of any such inquiry, is, "He is a God that hideth himself." All the worship of the

putting up of the veil in the temple, in the situation that it occupied in the tabernacle, that it was a covering to the most holy plac which was deposited the ark of the testimony. have no minute account in Scripture of the b ing of the temple the second time; but wel from other historical sources of information, firmed by incidental notices in Scripture, the second building was, in all its essential feature milar to the former one; and consequently when Matthew speaks of "the veil of the ten he means a similar veil to that which is ment as having been put up in the temple of Sol and which always bore this specific and d guishing title," the veil of the temple," as th which covered the entrance of the holy of 1 the most sacred spot in the temple, and shr the ark and the mercy-seat from view. Th quent explanatory allusions made by St Pa the Epistle to the Hebrews, determine this

Secondly, We have next to ascertain wha veil was typically. And here we must shev this veil was full of meaning; it was repres tive of several things which differ in a degree each other, but which have at the same time

de worshing of

heathen is but vain superstition, or an avowed worship of the spirit of evil; and all the struggles of the great natural genius of philosophers to find out God, have been perfectly futile. They have found no satisfaction in such efforts. In the mean while, the history and the sacred records of the Jews, have shewn us that access to God was purely a matter of divine permission and appointment; and that only so far as God chose to appoint a way, could man approach him at all. God chose to be worshipped in this dispensation of shadows, which typified better things; and, seated in mysterious manifestation upon a typical mercy-seat, he did receive a typical worship; and by it, men were admitted to the hope of his favour and forgiveness; and while the blood of a typical sacrifice was offered for sin in the outer sanctuary, they did partake of the spiritual light, and the spiritual bread which he ordained. But still the veil was spread between them and the full manifestation of Deity, and that veil symbolized with the barrier that sin had raised between the Almighty and his rational creature,a barrier which was only in any degree penetrable by the efficacy of ordinances, which God chose, as a matter of grace, to appoint; and which could never be completely removed, till sin was entirely put away, by an efficacious atonement, and God reconciled to his rebellious and alienated creature.

An original impress upon our nature, tells us that we ought to be living in communion with God,