sent life is without hope, and the future full of misery. In this view, unbelief is exceedingly unreasonable and absurd. On what principle can it be vindicated? It is alike contrary to man's duty and to his interest.

I. LET US EXPLAIN WHAT WE MEAN BY UNBELIEF.

Unbelief, in general, is the rejection of God's revealed truth; and in particular, it implies the refusal and neglect to receive and act on the testimony God has given to his Son, as the only and all-sufficient Saviour of guilty men.

1. They who reject christianity are under its influence. The unbelief of such persons is total. This applies to the Jews, to the Mahommedans, and also to thousands who live in a christian country, but who refuse to give credence to the gospel's claims.

They are under its influence,

2. Who mutilate and corrupt christianity.

There are many who profess to admire it, who are the very foremost to rob it of its peculiar excellency. Amongst these are they who deny the divinity and reject the atonement of Christ. They also who substitute lifeless forms, for spiritual worship; sacramental efficacy, for the Spirit's agency; or mediators many, for the one Mediator, must be all concluded under unbelief.

3. Neglecters of the gospel are under the influence of unbelief.

These hold the truth, in unrighteousness. Their faith, such as it is, has no practical influence on their lives. True faith works by love, leads men to the Saviour, purifies the heart. How awfully prevalent is unbelief.

4. They who are partly renewed, but not yet made perfect in love, are under the influence of unbelief in part.

The penitent sinner, who has not yet obtained pardon, is evidently the subject of its power. The believer, who rests short of his privileges, is so to some extent.

II. UNBELIEF IS ALTOGETHER UNREASONABLE AND UNBE

COMING.

"He marvelled because of their unbelief."

1. How unreasonable was the unbelief which our Lord witnessed in the days of his flesh.

Consider their opportunities of seeing our Lord's character, and of listening to his doctrines; consider also their frequent confession of his wisdom and power. Advert, again,

to the nature of their excuses, and to the fact of their possessing the ancient scriptures; and is it to be wondered at that our Lord marvelled because of their unbelief?

2. Equally unreasonable is unbelief now.

(1.) On what do modern infidels rest their unbelief?

Do they plead want of evidence? Let them study our christianity, the harmony of its various parts, its long chain of prophecies, its well attested miracles, its pure doctrines, its early progress, and its uniform influence on all kinds of character. Do they allege its mysteries as an argument against its truth? This is an additional argument in its favour. A revelation from God must have mysteries. There are mysteries all around us.

(2.) Is not a disbelief of the principal doctrines of the gospel unreasonable?

Of what value is a revelation to us sinners, without an atonement? What will the knowledge of God do for us without a Mediator? What good shall we derive from the Book of God if it disclose not a plan of reconciliation?

(3.) But the unbelief which is the most extraordinary, is that of the neglecters of salvation.

Conduct such as yours, if exemplified in common affairs, would justly expose you to the charge of inconsistency and irrationality. You say that you believe the gospel to be of God; and yet you live in habitual opposition to its requirements you say that you believe in the existence of a God; and yet you go on day after day in a career which you know he must hate. You say that you believe that he is a just God, and that he will be your Judge, yet you continually defy his authority and expose yourselves to his vengeance: you say that you believe this, and that you believe much more than this, and yet you are quite content to go on as if you were exposed to no danger, or knew of no Saviour; oh! how unreasonable such conduct as this.

Penitent sinner, is not your unbelief unreasonable? You profess to repent of all your sins, yet you will not come to the Saviour; can there be greater sin than this? By whom has the power to repent been given? Is it not the Holy Spirit who has awakened, and who is still striving with you? How is it then that you still present the resistance of unbelief.

B.

K

XXXVII.

THE RENT VAIL.

MATTHEW XXVii. 51.-" And, behold, the vail of the temple was rent in twain, from the top to the bottom."

The event recorded in the words now read, is one of most extraordinary character, and can only be accounted for on the supposition of a direct providential interference. The place the temple: the object rent-that which intervened betwixt the court of the people, and the most holy place. There was the symbol of the Divine presence, guarded from approach by most express and minute regulations.

In this event notice,

I. THE INTIMATIONS CONVEYED THEREBY,

1. This event intimated that the ceremonial dispensation was now abolished.

Into the holy place none were permitted to enter but the high priest alone, and he but once a year, and only then with the blood of the annual atonement. But now it is exposed to public view; the design of its institution having been accomplished, God himself has thrown it open; thereby intimating that it is of no further use, but that another way of propitiating him is established.

2. That the barrier betwixt Jew and Gentile is thrown down. The offerings presented in the holy place, were for the Jewish people only. The annual atonement was for them. The high priest approached the mercy-seat for them only; the covenant laid up in the ark was for them alone. But now an atonement has been made for the whole world: now they that were afar off, strangers to the covenant of promise, and aliens from the commonwealth of Israel, without hope, and without God," are "brought nigh by the blood of the cross." Now a new covenant is established in which the Lord calls them his people, "who were not his people.' 3. That the way to the holiest of all is opened.

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The way into the holy place was with the blood and incense; the way to heaven is through the blood and inter

cession of the Lord Jesus Christ, who has not only abolished separation, but brought life, and immortality to light.

mists which hung over the future have been dissipated by the rising of the sun of righteousness, who has shed life, fertility, and beauty, over the entire prospect.

II. THE ENCOURAGEMENT AFFORDED THEREBY. In the rending of the vail we have exhibited, 1. The gracious designs of God concerning us.

He would have us no longer to be on the outside of the temple, "far off" from him. He would have us freed from all the evils of separation; he would have us enjoy all the pleasures that are at his right hand for evermore.

This event ought to teach us,

2. Frequently to approach within the vail.

There is nothing to hinder our approach; we are not confined to stated periods; the more frequently we come, the more welcome we shall be.

3. Let us place all our confidence within the vail.

Let us have the anchor of our hope there, sure and stedfast; thither the Forerunner has entered.

B.

XXXVIII.

THE INCARNATION.

LUKE. ii. 14.-"Glory to God in the highest, and on earth peace, good will toward men."

Such was the song of the heavenly host who accompanied the angel, that announced to the shepherds the birth of a Saviour, in the city of David. The design and results of the incarnation, form the theme of their exultations.

Here we have exhibited the great truth that the incarnation was,

I. A BRIGHT REVELATION OF THE GLORY OF GOD.

Angels had ever enjoyed an unclouded view of God. His character and ways, no doubt, through thousands of years, had been the objects of their profoundest contemplations; they had beheld the unveiled glory of Deity; but never had

there been a manifestation of his glory equal to this. They had beheld justice shine forth in the punishment of the fallen spirits; they had beheld something like mercy in the suspension of the sentence on guilty man; but now they see justice and mercy uniting to effect his salvation.

The song of the angels intimates, that with the incarnation is connected,

II. PEACE ON EARTH.

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Sin has made the earth a scene of a threefold war. 1. There is the war in every man's own bosom. The highly figurative description of the inspired writer is exemplified in the experience of every man. The wicked are like the troubled sea, which cannot rest.' The mind of man is in a state of constant turmoil. There is no peace with the passions, with the affections, with the appetites, in the conscience. But Christ in the gospel bringeth peace, "peace which passeth understanding.'

2. War between man and man.

Sin has armed every man against his brother. Strife, envy, jealousy, oppression, and ambition produce interminable jars, discords, and hostilities. But Christ came to teach and to enable us to love our enemies, and to do good to them that hate us. By the influence of his gospel, weapons of warfare are turned into instruments of social comfort, and of general good.

3. War between man and his Maker.

Sin is rebellion against God; it is open opposition to his government; it is defiance of his authority and power. Sin has not only separated us from God, it has armed him against us, it has unsheathed the sword of justice, it has kindled the flame of wrath. But Christ is "our peace." He is the " daysman" betwixt us. He has taken away the enmity, nailing it to his cross.

We learn from the song of the heavenly host that the incarnation was,

III. A MARVELLOUS DISPLAY OF THE GOOD WILL OF GOD

TO MAN.

The good will displayed in redemption is altogether without parallel. God became man. It is entirely disinterested. "God so loved the world that he gave his only begotten Son." It was altogether unmerited. God commendeth his love towards us," in that "while we were yet sinners, Christ died for us."

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