Now, “he that believeth on the Son of God,” the apostle tells us, “ hath evidence in himself” of the truth of God's testimony concerning his Son. In what manner? Undoubtedly, by the effects which that testimony has produced on him. Let us look for a moment at these.

In the first place, the Gospel has given peace to the believer's conscience. Once laden with guilt as a burden too heavy for him to bear, and agonized by a sense of deserved condemnation, he now enjoys tranquillity in the hope of pardoning mercy. “Being justified by faith," he has "peace with God, through our Lord Jesus Christ ;" and is privileged to see all his iniquities put away from him, “ as far as the east is from the west.”

In the second place, the Gospel has given purity to the believer's heart. Ab, how vile it was once; the dwelling-place of every sin; where creature-idolatry displaced the Creator, and rendered the whole heart unclean. But, through grace, it is not so now. Reconciled to God through Christ, he has been made to hate, and enabled to crucify, the iniquities which once ruled over him. His best affections are now given to God his Father, and all that is holy and God. like he loves for his sake. Although far from perfect, he yet bears substantially the image of Jesus, his Redeemer.

Thirdly, the Gospel has given a worthy object to the believer's life. Formerly he lived to himself, and to the world. He had no higher object than to attain worldly good, or to revel in sensual enjoyment. But he lives now for a different and a nobler end. Bought with the precious blood of Christ, he holds himself no more his own, but another's; and he at once owns himself bound, and feels himself constrained, to glorify God in his body and his spirit, which are God's. This new aim makes him a new man. Whether he eats or drinks, or whatsoever he does, he strives to do all to the glory of God; and he is thus led to cultivate whatsover things are true and kind, lovely and of good report.

Fourthly, the Gospel has provided the believer with a refuge in trouble. Before, as now, he was liable to affliction, and perhaps often in sorrow; but then he was fretful and impatient, petulantly challenging the dispensations of God, and repining at the disappointment of his earthly hopes. Now he has found a refuge, where he dwells in comparative tranquillity, under the shadow of the Almighty. All his burdens he has learned to carry to the throne of grace, and to deposit there. In all things, by prayer and supplication with thanksgiving, making known his requests unto God, the peace of God which passeth all understanding keeps his heart and mind, through Christ Jesus. He is now “ patient in tribulation,” and often rejoicing in sorrow.

Fifthly, the Gospel has given to the believer a hope of heaven. Not like the vague and baseless hope which he once cherished, as thousands do still, but a “good hope through grace ;” a hope founded on the rock Jesus, and rising to the highest heaven. Already it lifts his affections thitherward. It does not wither in the presence of death, or give place to dread on the verge of the grave. Sometimes he rises on wings of strong desire, having a desire to depart and be with Jesus, which is far better ; and he habitually looks forward to the inheritance laid up for him in heaven, which is incorruptible, undefiled, and fadeth not away.

We can easily understand now how he that believeth on the Son of God hath an evidence in himself of the truth of God's testimony. In the presence of such experience, how can he possibly doubt it! Is it of the nature of fallacies or fancies to produce such effects as these ? Could either a human invention, or a Satanic lie, pacify the conscience, purify the heart, renovate the life, comfort the mourner, and give hope of heaven ?

Such is the nature of that inward evidence of the truth and Divine origin of Christianity to which the language of the apostle directs us. Let us now look for a moment at its properties and value.

Mark its universality. Belonging to a believer on the Son of God as such, it belongs of necessity to every believer; and whatever differences may prevail among them, it covers all these, and admits of no exception. If the learned possess it, 80 also the unlearned ; if the civilized, so also the savage. Not the meanest, poorest, or least instructed believer, is left to doubt or darkness on this important matter.

Mark its simplicity. It is not a case in which proof results from elaborate argument, or is to be arrived at by long or learned research. It lies in the briefest possible space, and is an inference of the most direct and inevitable kind You infer that the Gospel comes from God from the fact that it has led you to God. The premiss in the argument is a fact in your own experience, a fact of which you have no doubt; and the conclusion is reached by a single step, equally indubitable. The Gospel has been to you “the power of God unto salvation ;” and if you were a child or a fool, you could not fail to infer that it “is in truth the word of God, which effectually worketh in them that believe.”

Mark its conclusiveness. The inward evidence affords the basis of a conclusion, not probable only, but certain. In many arguments one feels that there may be a flaw, or that they contribute to the conclusion only a partial and imperfect support; but the inward evidence to Christianity is absolutely conclusive. Your question is, From whence is the Gospel ? And the fact from which you reason is, that the Gospel has wrought a most marvellous and blessed change in you. Now, the origin of the Gospel must be one of these three : it is either of man, of Satan, or of God. Is it doubtful which ? May you not say with confidence, “ Man could not have invented it; Satan would not; and none but God can have been its author"?

Mark its sufficiency-I may say its all-sufficiency. For this evidence is sufficient in the absence of all other. Let it be supposed that you are in utter ignorance of biblical learning, and wholly destitute of critical skill ; that you know-as multitudes have known, and do know-nothing but the story of the cross, and that Jesus died upon it to save sinners; and that you have been enabled to trust him, and taught to love him. This change in you is not only an evidence that this is divinely true, but it is a sufficient evidence in the absence of all besides. Though a hundred or a thousand other arguments might be adduced in confirmation, what are they to you? They can add nothing to the strength of your conviction.

And as the inward evidence is sufficient in the absence of all other evidence, it is sufficient also in the face of all possible objections. If any one affirms to you that miracles are not possible, you may reply, “I know that one miracle is possible, the change of my wicked heart; and after that I can believe any other.” If any one tell you that a bleeding sacrifice for sin is incredible, you may answer, “The precious blood of Christ cleanseth me from all sin.” If any one suggest to you that the Bible is a fraud, you may rejoin, “ It hath given light to my eyes, and gladness to my heart.” What can ten thousand cavils do to put this witness out of court, or to diminish the force and conclusiveness of this evidence ?

Mark its convenience. Here is an argument always at hand. It is not in the library, but in the heart. It requires not the opening of a book, but merely a glance within the breast. It is always carried about by its possessor, who cannot be found at any moment without it, or unprepared, therefore, for either the satisfaction of his own mind, or for the assaults of infidelity.

From this view of the nature and value of the inward evidence of the truth and divinity of the Gospel, we may learn in how satisfactory a position God has left this great and all-important question. The entire mass of outward evidence he has been content to leave either inaccessible to, or unmanageable by, the great bulk of mankind; indeed, in presenting his appeal to them, he passes the question itself entirely by, and addresses himself exclusively to the sense of moral necessity and adaptation. “You are a rebel, be reconciled to me; here is my chosen Mediator, trust him.” Whoever will not do this, God cares not to wrangle with him about the evidences, but he places such a rebel under condemnation. Whoever will do this, however, God presents to him at once a conclusive proof. If a believing sinner say to him, “ Lord, I have trusted in Jesus : is thy testimony concerning him true !” God's answer is, “Thou hast the evidence in thyself. Hath it not saved theep"

We may learn also, what is the attitude of Christian wisdom. It is not by any means that a believer in Christ should be indifferent to the question, Is the Gospel true ? but that he should know how to settle it on its right ground. He may find, perhaps, that, in the world of letters, discussion is extensively carried on respecting the outward evidences of Christianity, and he may sometimes meet with objections and difficulties which it may seem required of him to answer, or to solve. Let him know and be assured that he is fairly liable to no such demand. His evidence of the truth and divinity of the Gospel is in his heart, evidence conclusive by itself, and in the face of all objections. What is it to him that there is an assault of unbelievers on the outworks of the “strong city” in which he dwells ? Let a chosen band of the Lord's host, endowed with competent skill, go forth and encounter them; but let the children of Zion not meddle with the affray, for which they are not armed, and by which their security cannot be endangered.

· In plain words, I say to believers in Jesus, Do not read infidel books; either as led by an itching curiosity, or as provoked by hostile challenge. Certainly, you may employ your time to much greater profit, while it is possible, perhaps probable, that by doing so, you may be led into entanglements and embarrassments much to be regretted.

I go further, and say to believers in Jesus, Do not attempt to answer infidel objections to Christianity. If you are ever led to seek the conversion of an infidel, pass all his objections by, and resolutely refuse to notice them. Begin with him where God begins, with his guilt and misery as a condemned sinner, and the love of God in the gift of his Son for his salvation. You may not in this manner convert him, but you certainly will not in any other; while, by attempting to answer his objections, you may entangle and injure yourself.

We may learn also, how important it is for a believer in Jesus to cultivate vigorous and lively piety. Not only his strength and comfort as a Christian, but his armour against the assaults of infidelity, lies here. It is by religion within him, and by this only, that he knows that the Gospel of his salvation is true. But for this, he might be open to the suggestion that the Bible is a forgery, and his hope a delusion. O Christian ! keep bright thy inward evidence, if thou wouldst keep at bay the audacious infidel, or the lurking enemy of thy soul!

I close this discourse with a word to the ungodly. You may resentfully complain, perhaps, of what I have said, that to you, as unbelievers, practically no evidence is presented of the truth and divinity of Christianity, since neither learning nor time is granted you for the mastery of that which exists. To believe in the truth and divinity of Christianity, however, is not the thing at all events, it is not the first thing which is required of you. Your immediate duty is to be réconciled to God, your immediate interest is to flee from the wrath to come. By the Gospel God appeals directly to your conscience and to your heart. Let your heart and your conscience respond to him. If you will not do this, he holds you guilty of a wrong, and will bring you into judgment for it, for which it will be your wisdom to prepare yourself as best you may. But, above all things, raise no pretext for delay by alleging that you are examining the evidences of Christianity. As a rebel against God, you have no right to delay for a moment, under any pretext, your reconciliation to him ; nor, while you are a rebel, will any examination of evidences lead you to conviction. Just do his will, and then you "shall know of the doctrine, whether it be of God."

CHRIST CRUCIFIED THE POWER OF GOD.

BY THE REV. R. G. MOSES, B.A.

“Christ the power of God.”—1 Cor. i. 24. Tae apostles of Jesus brought “strange "He was despised and rejected of men;" things" to the ears both of Jews and and even his miraculous works made little Gentiles, and by their earnest speech and impression upon their minds. Yet, in his novel doctrine made “no small stir" birth, his life, his death, and his resurrecwheresoever they went. The natural bent tion, he was the “power of God;" and of their hearers was, of course, exhibited in most gloriously so even in that dread hour the questions proposed concerning the when mocking scribes and priests cried teaching; and we read that “the Jews aloud in his hearing, “If he be the king require a sign, and the Greeks seek after of Israel, let him now come down from the wisdom." Each people thus showed what cross, and we will believe him." attribute of the Divine Being was to them It is clearly the fact expressed by the the expected and approved token of a reve words “ CHRIST CRUCIFIED”—just that lation from heaven. The apostle does not which was a "stumbling-block” to the blame either the Jews or the Gentiles for Jews-which the apostle declares to be the cherishing these expectations. The Jews “power of God." "He had, indeed, said were right, doubtless, in demanding that the same of "the preaching of the cross ;" the power of God, which had so signally but his meaning here is, that apart from attested the words which God had spoken the effects produced by the preaching of “ to the fathers by the prophets," should the cross, the fact of Christ's death is the also stamp the revelation of the Messiah. grand manifestation of the “power of But they erred in requiring that the “ sign” | God.” Although it was not so perceived should be of a carnal and worldly sort. by the Jews, and is not until the Holy The Greeks, too, were right in seeking after Spirit has enlightened our minds, yet, in wisdom as a characteristic of a Divine way itself, perceived by men or unperceived, of salvation ; but they were wrong, utterly the sublime fact of Christ's death upon the wrong, and foolish too, in expecting the cross is for the whole world the “sure wisdom of God to wear the forms of the witness” that the Gospel is from God. wisdom of the world.

A complete answer to the inquiry, How The apostle implies all this when he says is “ Christ crucified" THE POWER OF God? that “ Christ crucified is the power of God will manifestly include not only the meanand the wisdom of God” to all “them ing of the fact of the death of Christ, but which are called, both Jews and Greeks." also the results obtained through it. Let With respect to the Jews his argument is, us, however, limit our view to the fact that although they had rejected Jesus alone; for in it is the “sign" which signbecause of the apparent absence of Divine seeking Jews and all other unbelievers do power in him, yet in the deepest humilia not recognise, although it is showed to tion Jesus suffered ; even when he hung them, but which the believer regards as the upon the cross he was the most signal and proof that his salvation is the work of God. expressive exhibition of the power of God, And the more vividly we perceive this, the and in himself the most wondrous of stronger will our faith become concerning “signs." That which the Jewish people the results which the “preaching of the looked for, in its commonest, lowest forms cross" is destined to produce. If the cruof wonder-working and outward show, was cified Saviour is “the power of God” revealed to them, but they understood it above and beyond all other displays of not. As the ancient prophet had foretold, Divine might--if that awful scene in Cal. vary was a revelation of power with which the Son of God, which his human form and the most wonderful miracles of Egypt or lowly life betoken, or the endurance he the wilderness could not vie--we jay be manifested in his conflict with physical and sure that the effects of the preaching will moral sufferings, or the self-sacrifice which likewise exhibit the great power of God. | his death upon the cross so wondrously

Looking then at Calvary as the scene is displays, we shall read the same lesson. presented to us by the Evangelist, and For God's great power is greatest and fixing our gaze upon Him over whose head most glorious when it wears the form of is written, “JESUS OF NAZAFETA, TIE KING I pity and love; and its perfection was at. OF THE JEWS,” we reverently ask, Is the tained when the Son of God " became obepower of God shown forth here? By dient unto death," and wasmany of those who stand around, this scene

“Made lower than His angels are, is regarded as but the shameful and

To save a dying worm ?” wretched end of the career of a blas I. The incarnation of the Son of God pheming deceiver. To a few, indeed, who may fitly be considered as an illustration of loved him, and trusted “this had been he Divine power. “The Word became flesh, who should have redeemed Israel," it sadly and dwelt among us, and we beheld his speaks of cruel wickedness triumphant over glory, the glory as of the only begotten of innocence. But neither by the many nor the Father, full of grace and truth.” In the few is the “sign” discerned. He seems, these words the beloved disciple, speaking for even to his friends, forsaken of God. himself and his brethren, bears witness to Nevertheless, even here, amidst these hor. the Divine and human attributes of Jesus. rors of suffering and wickedness, there is This is the general but impressive statedisplayed to all men the greatest wonder of ment of their belief, that Jesus was "the Divine power. Every other display of Son of God who should come into the what God can do is surpassed by this world." But there are on record plain and every other is inferior : « Christ crucified precise statements, that the union of the is the POWER OF GOD."

Divine and human natures in Jesus was a It is, then, the very humiliation and triumph of Divine power. It is declared agony of Christ that reveal the Divine to the Virgin by the angel, “ The power of power; for surely it is in these alone that the Highest shall overshadow thee; therewe can seek it in such a scene. And, fore, also, the holy thing which shall be therefore, it must be power shown forth by born of thee shall be called the Son of suffering, not by doing, that we must mark; God." The Apostle Paul writes, that that power which is 80 much higher and Jesus “ was made of the seed of David better than either strength or skill. And according to the flesh, and declared to be surely there is no reason why we should the Son of God with power, according to make the doing of some great thing the the spirit of holiness, by the resurrection only type of power ; for all history and from the dead." These, together with the everyday experience testify against us. testimony of Christ's own words and Man's real power appears far more truly in works, may suffice to warrant our assert. the things he endures than in the things ing that the man Christ Jesus, the incarhe does; and in the subduing of himself he nate Son of God, is a signal proof of reveals more of his lofty origin than in the Divine power. In him God and man are conquests he makes over others. And re- joined together; the perfections of the membering who has said, “Let him that Infinite One, and man's frailty and mortal. will be greatest among you be servant of ity, mysteriously blend. He is bone of all," it is clear that this power of self- our bone, and Xesh of our flesh, “in all mastery and self-sacrifice, which alone things made like unto his brethren;" exalts a man to the truest greatness, is the but he is also “the second Adam, the faint, earthly image of that “power of | Lord from heaven.” God” revealed in the death upon the Here, then, in the human form and life cross.

of Jesus, is an illustration of the apostle's Using, then, our knowledge of man's meaning in the text. That the Lord should noblest power as a clue to the sublime descend from his throne to assume our mystery of the cross, we discern how fit nature, and wear the “ form of a servant," and true are the apostle's emphatic words, that through his becoming poor we might “ Christ crucified the power of God." be made rich, is indeed a proof of his love Whether we consider the humiliation of 1 for us. But power is conspicuous as well