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involve themselves, traced the plan of redemp-| different relations, of Jesus Christ with God, tion: from that period he provided the victim: of the apostles with Jesus Christ, have been from that period he set apart for us a Redeemer: formed only in the view of producing others, from that period, he prepared for us a kingdom. and these affect you. Attend to the interest Jesus Christ, in the fulness of time, came and which you have in the prayer of Jesus Christ: executed this plan. He assumed our flesh. "Neither pray I for these alone, but for them He lived among us. He suffered. He died. also which shall believe on me through their "I have glorified thee upon the earth. I have word: that they all may be one, as thou, Father, finished the work which thou gavest me to do," art in me, and I in thee; that they also may be one in us," ver. 20, 21.

ver. 4.

The apostles succeeded their Master. And these holy men, with that heroic courage which the idea of a commission so honourable inspires into generous minds, braved and surmounted all the difficulties which opposed their progress. "They trod upon the lion and adder: the young lion and dragon they trampled under feet," Ps. xci. 13. "Power was given them to tread on serpents and scorpions, and over all the power of the enemy," Luke x. 19. They took as a model in their course (it is an idea of the psalmist,) that glorious orb of day, whose "going forth is from the end of the heaven, and his circuit unto the ends of it," Ps. xix. 6. "Yes, verily, their sound went into all the earth, and their words unto the ends of the world," Rom. x. 18. They rose superior to the powers of sense and nature: they subdued the passions which have naturally the greatest influence over the heart of man: they "knew no man after the flesh," 2 Cor. v. 16. They carried on their souls the impress of their Saviour's virtues, as they bare his marks imprinted on their bodies.

The ministers of Jesus Christ assume the place of the apostles: they have one and the same vocation: they are called to the same work: they have to teach the same truths; the same vices to reprove; the same maxims to establish; the same threatenings to denounce; the same consolations to administer; the same felicity and the same glory to promise. "Who is sufficient for these things?" 2 Cor. ii. 16. But we are upheld by you, all-powerful intercession of Jesus Christ with his Father! From your energy it is that we obtain, in our retirement, that attention, that composure, that concentration of thought of which we stand in need, in order to penetrate into those lively oracles which it is our duty to announce to this people. From your powerful energy it is we obtain that clearness, that fervour, that courage, that elevation of spirit of which we stand in need in this chair of verity, to exalt us above the malignant censure of a murmuring multitude, ever disposed to find fault with those who preach the truth. To you we must stand for ever indebted for the success of our ministry, and for the hope we entertain that this people, to whom we minister in holy things, shall one day be "our joy and our crown," I Thess. ii. 19.

III. Thus are we led forward, my brethren, to the third division of our discourse, in which you are most particularly interested. It is truly delightful to behold "the Author and Finisher of our faith" united, in a manner so intimate with the Deity. It is delightful to behold those apostles, whose writings are in our hands, and whose doctrine is the rule of our faith, intimately united to Jesus Christ as he is with God. There is, however, something behind still more particular and more consolatory. All these

Awake to a sense of the dignity of your high calling, contemplate the unbounded extent of your privileges. Behold to what a height of glory you are encouraged to aspire, and what unspeakable benefits you already derive from the religion of the blessed Jesus! Already you possess with God, as does Jesus Christ, a unity of ideas, and you partake, in some sense, of his infallibility, by subjecting your faith to his divine oracles, and by seeing, if I may use the expression, by seeing with his eyes. Already you have with God, as Jesus Christ has, a unity of will, by the reception of his laws, and by exerting all your powers, that his will may be done on earth as it is done in heaven. Already you enjoy with God, as does Jesus Christ, a unity of dominion: "all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death," 1 Cor. iii. 21, 22. are already partakers of a divine nature," 1 Pet. i. 4. "You are already transformed into the same image, from glory to glory, even as by the spirit of the Lord," 2 Cor. iii. 18.


But how is this union still marred and interrupted! How imperfect still this "participation of the divine nature" and this "transformation into the same image!" Let this be to us, my brethren, a source of humiliation, but not of dejection. A more glorious state of things is to succeed the present: "it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him; for we shall see him as he is," 1 John iii. 2. A new influx of light with which the soul shall be replenished, a new influx of divine love with which the heart shall be inflamed, a new influx of felicity and delight with which the immortal nature shall be inundated, are going, ere long, to place in its brightest point of view, all the sublimity, all the excellency of our condition. "Father, I pray not for my disciples alone, but for them also who shall believe in me through their word: that they all may be one; as thou, Father, art in me, and I in thee; that they also may be one in us."

But how is it possible for the miserable posterity of Adam, how is it possible for wretched creatures born in sin, how is it possible for frail mortals, a compound of dust and ashes, "that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth," Job iv. 19, how is it possible for beings so mean, so degraded, to become "one" with God, as Jesus Christ is "one" with him?

Away, Christians, away with every shade of incredulity. Nothing is too great for this prayer to procure. There is nothing that God can deny to this dying Intercessor. Let the mind be filled to its utmost capacity, with all that is vast and affecting in the sacrifice which Jesus Christ was about to present to his Father. Consider that "God is love," 1 John iv. 16.

And what could the God who is "love" refuse to the Redeemer of the world, at the moment when he was going to devote himself, with such ardour of affection, for the salvation of mankind? Behold him the Redeemer of a lost world, behold him ready to affix the seal to the great work which God had committed to him: behold him prepared to be "led as a lamb to the slaughter, and as a sheep, dumb before her shearers," Isa. liii. 7; behold him prepared to undergo that punishment, the bare idea of which makes nature shudder: behold him prepared to enter into "the deep mire where there is no standing," of which the prophets speak, Ps. Ixix. 2, and all this out of that love, and all this from that principle of charity which glowed in his compassionate breast.

At that moment of love, at that moment which embraces an eternity-pardon me the expression, my friends, and condemn me not, if in a subject which has nothing human, I am constrained to employ modes of speech which are not in common use among men at that moment which embraces a whole eternity, when charity was carried as far as it could go, this Redeemer presents himself before the God of love, and asks of him, that in virtue of this sacrifice of love, which he is going to offer up, all the faithful, this people, you, my dearly beloved brethren, you might be crowned with the felicity and with the glory with which he himself was to be crowned; but to which, love would have rendered him insensible, had he not promised himself to communicate them, one day, to men, the objects of his tenderest affection.

O mysteries of redemption, how far you transcend all expression, all thought! Ye angels of light, who live in the bosom of glory, turn aside your eyes from beholding wonders which dazzle the heaven of heavens: bend lowly over the mystical ark, and search it to the bottom. And you, for whom all these wonders are wrought, children of fallen Adam, bow down in gratitude and adoration, and measure, if you can, the dimensions, "the length, the breadth, the height, the depth, of that abyss which passeth knowledge," Eph. iii. 18, 19.

My brethren, there is an air of credulity and superstition in what passes between a dying person, and a minister who is endeavouring to fortify him against the fears of death. The minister has the appearance of an impostor, and the dying person of a visionary. We promise to a man extended on a sick bed, to a man who is in a few days to be shut up in a tomb, and to become a prey to worms, we promise him an eternal abode, and rivers of pleasures: we assure him that he is the favourite of heaven, at the very moment when he is going to become the abhorrence of the earth, at the very moment when corruption and rottenness are hastening to put to flight from his person his most affectionate friends. These pretensions are, however, incontestable. They are founded on the charitable prayers which the Redeemer of men addressed to the God of love, at the time when he himself was perfected in love: "I have glorified thee on the earth: I have finished the work which thou gavest me to do," and I am going to seal with my blood that awful ministry which thou hast committed unto me. Grant to my obedience, grant to the prayers and to

the blood of thy expiring Son, that which is most capable of supporting him amidst those fearful objects with which he is surrounded; it is the salvation of that world of believers, who are to embrace my doctrine: "Father, I will that where I am, those whom thou hast given me may may be there also with me, that they may behold my glory: and I pray not for them only, but also for those who shall believe in thee through their word."

These prayers, my brethren, are still presented. Jesus Christ is still doing in heaven, what, in the days of his flesh, he did upon earth: he is "even at the right hand of God," where he still "maketh intercession for us," Rom. viii. 34. He is still "able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them," Heb. vii. 25. But do we avail ourselves of these prayers? But are we seconding this intercession? Alas! I was preparing to set open to you all the treasures of consolation which we see issuing from a dying Saviour's prayers. But I find, in that prayer, one word which stops me short; one word which terrifies me; one word which suggests an inquiry that awakens a thousand solicitudes: are we in the class of those for whom Jesus Christ prayed to the Father; or are we of those for whom, he tells us, he prayed not? Does it contain the sentence of our absolution; or that of our eternal condemnation? You have heard this word; but have you seriously weighed its import? Have you listened to it with that composure, and with that application which it demands? The word is this: "I pray not for the world; I pray for those whom thou hast given me," ver. 9. My disciples for whom I pray to thee, of the world, even as I am not of the world," ver. 14.

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We frame for ourselves a morality that suits our own fancy. We look upon a worldly spirit as a matter of trivial importance, which it is scarcely worth while to think of correcting. A preacher who should take upon him to condemn this disposition of mind, would pass for a mere declaimer, who abused the liberty given him, of talking alone from the pulpit. A worldly life, wasted in dissipation, in pleasure, at play, at public spectacles, has nothing terrifying in our eyes. But be pleased to learn from Jesus Christ whether or not a worldly spirit be a trivial matter. But learn of Jesus Christ what are the fatal effects of a worldly mind. It is an exclusion from the glorious catalogue of those for whom Jesus Christ intercedes. It destroys the right of pretending to those blessings which the Saviour requests in behalf of his church: "I pray not for the world; I pray for them whom thou hast given me." My disciples, for whom I pray to thee, "are not of the world, even as I am not of the world."

Would you wish to know whether Jesus Christ is an intercessor for you? Would you wish to know whether you are of the number of them who shall, one day, be where Jesus Christ is? See whether you can distinguish yourself by this character, "they are not of the world, even as I am not of the world." And what is it not to be of the world?

Not to be of the world, is not to live in deserts and in solitudes: it is not for a man to bury

himself before he is dead, and to pass his life as it were in a tomb. Jesus Christ and his apostles lived in society; but they sanctified society by useful instruction and by a holy example; but they were the light of the world, and if they mingled "in the midst of a crooked and perverse nation," they were "blameless and harmless, and without rebuke;" and shone among them.

Not to be of the world, is not to abandon the reins of government to ruffians. Jesus Christ and his apostles permitted Christians to occupy the most distinguished stations in society; but it was their wish and endeavour, that while they filled such stations, they should guard against the illusions of their own lustre: that they should not imagine themselves exalted to terrestrial greatness merely to display their own vain self-importance, but that they should ever keep in view the necessities of those whose happiness is intrusted to their care.

Not to be of the world, is not to break off all relation with the world, to be always absorbed in meditation, in contemplation, in ecstacies. No, religion is adapted to the various relations of human life; to fathers, to children, to masters, to servants.

"Say not in thine heart, Who shall ascend into heaven? or, Who shall descend into the deep? the word is nigh thee, even in thy mouth, and in thy heart," Rom. x. 6-8. "The friendship of the world is enmity with God," James iv. 4. If you are of the world, you are not of the number of those for whom Jesus Christ pleads. If you are not of the world, you are within the decree of his election: he has interceded for you, and you are warranted to expect all the fruits of his intercession.

These reflections will probably excite, in some, many a painful apprehension, amounting to a conviction that you are in the dreadful class of those for whom Christ intercedes not. But if it be high time to renounce this world, by acts of penitence, of mortification, of a sincere return unto God, let us proportion these acts to the degree of criminality which renders them necessary. The love of the world has inspired a taste for voluptuousness: let us deny ourselves by a course of abstinence, during the passion weeks, even from what is necessary to nature. The love of the world has transported us into excesses of worldly joy: let us clothe ourselves in sackcloth and ashes, during the passion weeks, or rather let us present unto God the "sacrifice of a broken and contrite heart," Ps.

disarm his wrath, ever enkindled against the abominations of the Christian world. Let us say to him a thousand and a thousand times, as we turn our eyes towards the cross of Jesus Christ: "O Lord, righteousness belongeth unto thee, but unto us confusion of faces:" Dan. ix. 7.

Let us entreat him by those bowels of love which prompted him to restore a fallen world, that he would disunite us from the creature, and unite us to himself.

If we act in this manner, we have every thing to expect from a God whose great leading character is love. He will take pity on this wretched people. He will have compassion on these miserable provinces, in which it seems as if every individual had undertaken the task of shutting his own eyes, in order to precipitate himself, with the greater indifference, into the abyss which is gaping to swallow us up: he will repress those sea-piracies which have reduced so many families, and impaired the general commerce: he will remove those dreadful plagues which have ruined so many respectable communities as well as individuals: he will stop those fearful inundations which have already committed such devastation in the midst of us, and which still occasion so many well-grounded alarms: he will reconcile the hearts of the potentates of Europe, and engage them to use their united efforts to promote the happiness and the glory of the Christian world.

But not to be of the world, is never to lose sight, even in the distraction of worldly con-li. 19. Let us make extraordinary efforts to cerns, of the end which God proposed to himself, when he placed us in the world: it is constantly to recollect that we have a soul to be saved; an account to render; a hell to shun; a heaven to gain: it is habitually to direct, towards these great objects, the edge of our spirit, the vivacity of our passions, the ardour of our desires: it is to be able to say, at the close of life, with Jesus Christ, as far as the infinite distance between the sanctity of this divine Saviour and ours can permit: "Father, I have glorified thee on the earth, I have finished the work which thou gavest me to do. I have fought the good fight; I have kept the faith," 2 Tim. iv. 7. Wo be to the man who, at that fatal period, shall be reduced to the necessity of holding an opposite language, and of saying, "Scarcely have I, as yet, put my hand to the works which thou gavest me to do. Scarcely have I employed an instant of my time in meditating on eternity." Wo be to the man who shall then have cause to say: and ah! how many such are there, under the name of Christians! I have employed part of my life in cultivating my estate, in swelling my revenue, in "pulling down my barns and building, greater," Luke xii. 18. I have devoted another part to the delights of a present life, to refinement in pleasure. A third has been employed in gratifying the most criminal appetites, in vomiting out blasphemy against my Benefactor, in waging war with religion, morals, and common decency, in scandalizing the church of God by my impurities and excess. Let us not be ingenious in practising illusion upon ourselves. Let us not amuse ourselves with unprofitable speculations respecting the meaning of these words, "I pray not for the world." What bold and rash researches have the schools pursued on the subject of this saying of Christ? What chimerical consequences have not been deduced from it? But from these I must still revert to this grand principle: Are you of the world, or are you not of the world?

Much more, if we are not of the world, we shall partake of delights which the world knows not of, and which it cannot take from us, as it cannot bestow. If we are not of the world, we shall have cause of self-gratulation, with our divine Master, that we are not like those desperate madmen who seem resolutely bent on mutual and self-destruction; and in these sentiments shall thus address ourselves to God: "O righteous Father, the world hath not known thee: but I have known thee," ver. 25. If we are not of the world, we shall be animated with

a holy intrepidity, when death takes us out of the world, nay, when the world and its foundations crumble into dust beneath our feet.

sacrifice of Isaac, the soul is thrown into astonishment. A father binding his own son with cords, extending him upon a funeral pile, raising up an armed right hand to pierce his bosom; and all this by the command of Heaven! What a prodigy! At such a sight reason murmurs, faith is staggered, and Providence seems to labour under an indelible imputation. But a seasonable and happy interposition dissipates all this darkness. An angel descends from heaven, a voice pierces the yielding air:

We shall be filled with joy unspeakable when we reflect, that we are leaving a world of which we were not, to go to that of which we are citizens. We shall say, amidst the tears and lamentations of a last adieu: "It is true, my dear children, it is true my dear friends, I leave you upon the earth: but my Jesus is in heaven, and I go to be where he is: "having a desire to depart, and to be with Christ, which is far bet-" Abraham, Abraham, lay not thy hand upon ter," Phil. i. 23; it is true, I tear myself from you, and it is like tearing me from myself; but this mournful, is not an everlasting separation. Jesus Christ has prayed equally for you and for me. He has asked for me and for you, that we should all be "where he is, that we may all be one in him and with the Father:" and I only go before you a few instants into this state of blessedness.

the lad: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me," Gen. xxii. 12. And this revolution silences the murmurings of reason, re-establishes our faith, and vindicates the ways of Providence.

A greater than Isaac, my brethren, a greater than Abraham is here. This sacrifice must be completed; this victim must die; this burntoffering must be reduced to ashes. In the preceding chapter you have seen the command given, the scaffold erected, the arm extended to smite the devoted Jesus. You are going to behold him expire; no victim substituted in his room; no revocation of the decree; and instead of inquiring like Isaac, "Behold the fire and the wood; but where is the lamb for a burnt-offering?" ver. 7, he says, "Lo, I come; ... to do thy will, O my God," Ps. xl. 7, 8. Jesus expires: the dead leave their tombs: the sun withdraws his light: nature is convulsed at the sight of her Creator dying upon a cross. And the Son of God's love, before he utters his last sigh, gives a free course to his complaints, and makes an astonished world re-echo those mournful sounds: " My God, my God, why hast thou forsaken me?" ver. 46.

Ah! God grant, that after having preached the gospel to you, we may be enabled to say, with Jesus Christ, at our dying hour; "Father, those that thou gavest me I have kept, and none of them is lost!" ver. 12. God grant that there may be no "son of perdition" in this assembly! May God vouchsafe to hearken to the prayer which we present in your behalf, in this place, and which we shall present to him on a dying bed: or rather may God vouchsafe to hear.. the prayer which Jesus Christ presents for us: "Father, I will that they whom thou hast given me, be with me where I am; that they may behold my glory!" Amen. To the Father, to the Son, and to the Holy Spirit, be honour and glory for ever. Amen.



MATTHEW Xxvii. 45-53. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom: and the earth did quake; and the rocks rent; and the graves were opened; and many bodies of saints which slept, arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

WE are going to set before you this day, my Christian friends, the concluding scene of the most dreadful spectacle that ever the sun beheld. On beholding the order, the preparations, and the approaching completion of the

And you, Christians, what are you to become at beholding this spectacle; and what effects are these objects to produce, that shall be in any proportion to their magnitude? With whatever success our happiest addresses to you may be crowned, your actions must ever fall far short of your obligations and engagements. It is possible, however, that on certain points, we may have commendation only to bestow. When restitution is the theme, some one perhaps conscience-struck, some Zaccheus is induced to restore four fold. When the doctrine of forgiveness and reconciliation is preached, some one, smitten to the heart, is, it may be, disposed to open his arms to an estranged brother. But what fruit can this discourse produce, capable of, I do not say, fulfilling your obligations, but that shall bear any manner of proportion to them? Were your hearts, henceforward, to burn with the purest and most ardent affection; were your eyes to become a living fountain of tears: were every particle of your frame to serve as a several victim to penitence; were this vaulted roof to cleave asunder; were the dead, deposited in these tombs, te start up into life: what would there be in all this that is not absorbed by the objects which we are going to display?

Come and clothe yourselves in mourning with the rest of nature. Come, with the centurion, and recognise your Redeemer and your God; and let the sentiments which severally occupy all these hearts and minds unite in this

one: "I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me," Gal. ii. 20. Amen. That you may derive from the words which we have read, the fruit which the Holy Spirit presents to us in them, we shall, 1. Attempt some elucidation of the letter of the text: and then, 2. Endeavour to penetrate into the spirit of it, and dive to the bottom of the mysteries which it contains.

I. We begin with attempting some elucidation of the letter of the text.

1. Our first remark turns on the time which the evangelist assigns to the first events which he is here relating: "from the sixth hour," says he, "there was darkness unto the ninth hour: and about the ninth hour Jesus cried with a loud voice," and so on. Respecting which, it is to be observed, that the Jews computed the hours of the day from sun-rising. The first from sun-rising was called one hour, the second two, and so of the rest: "from the sixth hour to the ninth hour;" in other words, from noon till three of the clock afternoon.

But what merits a more particular attention is this, that the evangelists appear here to vary in their testimony; at least St. Mark tells us, chap. xv. 25, that part of the events which the other evangelists say took place about the ninth hour, happened at the third hour. A single remark will resolve this difficulty. The Jews employed another method in computing time, besides that which we have indicated. They divided the day into four intervals. The first comprehended the space from the first to the third hour of the day inclusively: the second from the end of the third hour of the day to the sixth: and so of the rest. This mode of computation, if certain doctors are to be credited, took its rise from the custom which was observed in the temple, of presenting prayers and sacrifices at the third, the sixth, and the ninth hour. Now the Jews sometimes denominated the whole of this first interval, which contained three hours of the day, one hour, or the first hour. The second interval they denominated two, or the second hour, which contained the second three hours, and so of the rest. This remark solves the apparent difficulty which we pointed out. Some of the evangelists have followed the first mode of computation, and others have adopted the second. The ninth hour in the style of St. Matthew, and the third hour in the style of St. Mark, denote one and the same season of the day; because the one computes the hours elapsed from sun-rising, and the other that third interval of three hours which commenced precisely at the ninth hour.

2. Our second remark will lead us into an examination of certain questions started, relative to the prodigies recorded by our evangelists. It is said,

1. That "there was darkness over all the land." It appears from astronomical calculation, and from the very nature of solar eclipses, which are occasioned by the interposition of the body of the moon between us and the orb of day, which can take place only at the change, whereas it was then at the full, being

the fourteenth day of the month of March; it appears, I say, from these considerations, that this darkness was not an eclipse properly so called, but an obscuration effected by a special interference of Providence, which we are unable clearly to explain.

If we are incapable of assigning the cause, we are equally incapable of determining the extent of this wonderful appearance. The expression in the original, "there was darkness over all the land," or, according to St. Luke's phraseology, "over all the earth," chap. xxiii. 44, which presents at first to the mind an idea of the whole globe, is frequently restricted in Scripture, sometimes to the land of Judea, sometimes to the whole Roman empire; and this ambiguity, joined to the silence of the sacred historians, renders it impossible for us to decide whether the darkness overspread the land of Judea only, or involved all the rest of our hemisphere.

Neither do we deem it of importance to dwell on an examination of the monuments supposed to be found in antiquity respecting the truth of the prodigy of which we have been speaking. Among those which are transmitted to us on this subject, there is one which bears visible marks of forgery. I speak of the testimony of Dionysius, falsely denominated the Areopagite, who affirms that he himself saw, in Egypt, the darkness mentioned by the evangelists, which drew from him this exclamation: "Assuredly either the God of nature is suffering, or the frame of the universe is going to be destroyed." The learned have so clearly demonstrated that the author of this book is an impostor, who, though he did not live till the fourth century, would nevertheless pass for the Dionysius who was converted to Christianity, by the preaching of St. Paul on Mars-hill, Acts xvii. 34, that this author, transfixed with a thousand wounds, is fallen, never to rise again.

Much more dependence is, undoubtedly, to be placed on what is said by Phlegon, surnamed the Trallian, the emperor Adrian's freedman. He had composed a history of the Olympiads, some fragments only of which have reached us: but Eusebius the historian has preserved the following passage from it: "In the fourth year of the two hundred and second Olympiad, there was an eclipse of the sun, much greater than any one which had ever before been observed. The night was so dark at noon-day that the stars were perceptible, and there were such violent earthquakes in Bithynia, that the greatest part of the city of Nicea was swallowed up by it." These are the words of Eusebius: but the inquiries to which they might lead could not be prosecuted in an exercise like the present, and they would encroach on that time which we destine to subjects of much higher importance.

2. The evangelists tell us in the second place, that "the veil of the temple was rent in twain, from the top to the bottom." There were two veils in the temple at Jerusalem; that which was suspended over the door that

* Dionys. Areopag. tom. ii. p. 91. and Annot. Gorder.

P. 33. and 102. Edit. Antwerp, 1634.
Euseb. Pamph. Thesaurus Temporum, p. 158. Edit.
Amst. 1658.

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