needed to be tanght the elements of religious knowledge, and to be trained in rudi- mentary religious life. The means adopted to this end were in harmony with their condition, and with the stage of intellectual and spiritual developmeo.t which they had reached. A wall of separation was certainly something very visible, t.anaible, and unmistakable; they who looked upon it, and who by it were prevented from :pproach- iJJg some sacred spot, were thereby taught most precious truths as to the charncter of the God to whose honour the temple was reared, as to the nature of his laws and his worship, as to the conditions of acceptance with him. Discrimination between the good and the wicked, the exclusion of the latter and the admission of the former into Divine favour,-such were moral lessons which the provisions connected with the temple precincts were a.d.mirably fitted to impress upon the minds of a. rude and rebellious people. !IJ. THE LESSONS OF SUCH SEPARATION WERE OFTEN OORRIJl'TED BY BUMAN PRE· JUDICE AND UNSPIRITUALITY. The tendency of human nature is to rest in the symbol instead of passing on to that which is symbolized, to mistake the shadow for the substance. The material was designed to lead to the spiritual; but the importance which properly belunged only to the Epiritual was sometimes attributed to the material. This was so not only with reference to the case before us, but with reference to all the provisions of a similar and symbolical nature which existed in connection with the temple and its worship. And Christians must not imagine themselves free from a similar liability to error. Even in our spiritual dispensation the same mistake is committed, and church buildings and sacraments are sometimes substituted for the great spiritual realities which they represent. IV. '£HERE IS A SENSE IN WHICH BUCH SEPARATION WAS TEMPORARY, AND BAS BEEN ABOLISHED BY CHRlSTUNITY. One great work of our Divine Saviour was to break. down the middle wall of partition that fenced off Jews from Gentiles, and to make of two "one new humanity." It was a. first lesson of Christianity that men should give up calling aay man or any thing" common or unclean." The change was brought about, not by levelling things sacred, but by raising things secular, and by steeping everything in a Divine light, pure and lustrous. All Christians are admitted into the true Israel ; a.ll are enrolled in the sacred priesthood; all are welcomed to fellowship with Heaven. V. THERE IS A BENSE IN WHICH BUCH BEPABATION ENDURES, INASMUCH AS Goo EVER EKC0MPABBEB AND ENCLOSES BIB PROPLE WITHIN WALLS OF LIVING HOLINESS. He delights to include, but takes no pleasure in ezclusion. Into the heavenly city, which iB a temple, there enters not anything unclean or common. From such contamination the blessed and glurified are for ever preserved. There is around the citizens of the heavenly Jerusalem, the worshippers of the heavenly temple, a wall which preserves them for ever from all molestation and from every incursion of evil. But within there is no distinction; there is one heart, one service, and one song.-'1'. Vers. 4-14-.-Sepa:ration ar,d society. What did those "chambers" mean, of which we read so m6.ch in this vib-i.on? 'fueir immediate use, as intimated to tbe prophet, is given in the thirteenth and fourteenth verses. They were for the personal acccom- modation of the priests; that they might there, in a place which was nowise profane but thoroughly holy, eat that part of the sacrifices which fell to their she.re; and that they might there robe and unrobe, so as to serve in sacred vestments and mingle with the people in ordinary dress. '!'heir object, therefore, was to maintain the separateness or sanctity of the priests. It has been suggested that they also answered this general puq,ose by constituting places for sacred retirement and devotion; possibly for the accomwodation of those who, like Anna the prophetess," departed not from the temple, night or Jay" (Luke ii. 37). Those who were to minister in the temple w_ere to be provided with rooms which were separated from the commerce and the stnfe of the outer world, where there would be nothing to contaminate or interrupt. But what meant the" walk of ten cubits breadth" (ver. 4)? Was not this for society, as the chambers were for separation? Matthew Henry suggests that these " walks of five yards broad were for those that had lodgings in the chambers, that there they might meet for conversation, might walk and talk together for their mutual edification, might cowmunicate their knowledge and exl>eriences; for," he adds with characteristic good OH. xtu.1-20.] THE BOOK OF THE PROPHET EZEKIEL. 363
sense," we are not to spend all our time between the church and the chamber." We learn- I. THE DUTY AND THE PRIVILEGE OF SEPARATION. 1. That which is obligatory and constant; viz. to be separate in spirit and in sympathy from sin; to stand apart, in spirit, from all that is in any way unchristian. 2. 'fhat which is obligatory and frequent; viz. to separate ourselves much and generally from the society of the sinful. Jesus Christ was thus "separate from sinners n (Heb. vii. 26). It is the sacred duty of most good men, and of all the young, to keep aloof from the vicious and profane; to decline the society, and firmly to refuse the friendship, of those who fear not God antl whose conduct is unprincipled and deleterious. 3. That which is wise and occasional; viz. to retire into the seclusion of the quiet chamber, where there is no disturbing voice to prevent our close communion with the Father and Saviour of our spirits. IL TEE SERVICE OF BOOIETY. There are truths to be learned and there are influences to be gained in solitude which cannot be secured in society; but, on the other hand, there is a service which only Hociety can render us. To meet men and to know them as they are living their daily life of toil and struggle; to come into close contact with their difficulties, their doubts, their joys, aud their sorrows; to exchange ideas with them ; to learn what their experience and their wisdom have to teach us, and to convey to them what we ourselves have learned in the solitary place; to be in the world, and still above it ;-this is not only the true triumph of Christian principle, it is the fair and open opportunity of Christian usefulness.-C.