commanded us to pluck out the offending right eye, or to cut off the offending right hand, and to cast it from us; because it is profitable' for us that one' of our members should perish,' and not that our 'whole body should be cast into hell.' Matt. v. 29, 30. And let it be remembered, that the grace of Christ is sufficient for us-that if we freely open our hearts to him, he will so change our feelings by the influence of his Spirit, that we shall account his yoke easy, his burden light, and his cross our highest happiness.

And what will be the practical result? First, an abstinence from all things unlawful; secondly, such a pursuit of things lawful as is completely subordinate to the higher purposes of our being; and thirdly, the cordial devotion of all the talents bestowed on us to the service and glory of God.

The necessity of a decided mind in religion is awfully manifested by the fact, that in the description given by our Lord and his apostles of the day of judgment, no middle state is recognised. All men will then find their place either on the right hand or on the left of their Judge, and will finally discover that they are the heirs either of the blessing or of the curse. Is it not evident, that except they repent, all those who divide their affections between God and the world, resting contented with only a little Religion, will then be numbered among the 'unprofitable' servants! (See Rev. iii. 15, 16.)

The evidences of Christianity are cumulative. While each article in the series of proofs has its own force, it adds to the cogency of all the others. This fact depends on a general principle, of the truth of which a slight degree of reflection will be sufficient to convince us. If a certain proposition is clearly supported by a single testimony, the proof is so far satisfactory; but when a second testimony is produced, we have not only the insulated force of each, but the correspondence between the two affords a distinct additional evidence that we are deceived by neither. Again, when a third testimony is added, the same effect is produced in a still greater degree, and, behold, we have a threefold cord not quickly broken!' The comparison is a just one; three threads have severally their own force, but when twisted together, they produce a cord, of which the strength is far superior to the mere sum of their original forces.

But in an argument like the present, where the series of proofs consists of numerous distinct particulars, every one of which possesses an inherent validity, the accumulated force of the whole becomes irresistible. (See J. J. Gurney's Evidences of Christianity, pp. 163, 164, 167-172, 75.

Christians should study the evidences of Christianity to strengthen their faith, and thereby increase their love to God and man.

M

Faith is the Gift of God.'-THIS emphatic expression is a condensed statement of the following very important but very plain truths:-First, that God has constituted man capable of apprehending truth and its evidence; he has made him a rational creature who can make, ay, who cannot but make a distinction between principles and statements as true and false. Secondly, that God has given, through the instrumentality of inspired men, the gospel revelation -a revelation perspicuous in its statements, and attended with abundant evidence of its Divine origin and consequent truth. And thirdly, that by the influence of his Spirit he draws the attention of the individual to the gospel, and so fixes it on its meaning and evidence as that he believes it. In this sense faith is, in no other without a miracle, which we are not warranted to expect, can faith be, the gift of God. He who keeps these elementary principles before his mind will not wonder why the faith of the gospel should be represented as at once the gift of God and the act of man; why in one point of view it should be matter of promise, held up as a privilege to be conferred by God, and received and enjoyed by man; and in another point of view, matter of precept, held up as a duty to be performed by man, and for the neglect of which he may rightly be accounted responsible.

Man's inability (to believe) is merely indisposition, though indisposition of such a kind and such a degree that nothing short of Divine influence will remove it. (See Treatise, pp. 20, 21, 56-60.) He loves sin-he loves this present world so much, that he cannot believe and obey, because he will not yield that attention to the Divine testimony which is, from the constitution of his nature as well as the revealed system of salvation, necessary to faith and obedience. He cannot, because he will not. His inability is not that of the idiot boy who wants the faculties which are necessary to learn, but it is that of the perverse boy who prefers idleness and amusement to his lesson. It is not that of the lame, but of the lazy servant. He will not renounce himself, therefore he cannot embrace Christ. Why do men not receive the grace of God-why do they not believe the gospel? It is not that the gospel is so involved, complicated, and dark a statement that they cannot understand it. They make shift to comprehend statements much more obscure. It is not that the gospel is insufficiently attested. Every day in their life they believe and act on principles and facts not half so well established. No; no; the hindrances are all of a moral kind. If inclination were not wanting, all would not only be practicable, but easy. (Plain Discourses on Important Subjects, by John Brown, D.D., pp. 93, 94, 96.)

CONCLUDING REMARKS.

How Sin came to Exist in the World.-GOD created man a perfect being, and a free moral agent; with ample power to resist evil, but nevertheless man chose to rebel against God. Every such creature must be capable of so doing. If not, the idea of free agency is destroyed. Of course God could have prevented man's falling by a physical energy, but then his free agency would have been destroyed, and his responsibility. Is it replied, 'But God knew he would fall better, then, not to have created.' Shall we indeed challenge his right to create, because the creature may fall? -the creature susceptible of such vast enjoyment, of such high dignity, of such exalted service,-shall God not create, because such a one may fall! How presumptuous in us to question the wisdom of his determination! Undoubtedly He had most satisfactory reasons for creating. Again, is it said, 'He might have endowed the creature with infallibility.' Infallibility is a Divine attribute. It is absurd to suppose that God could impart infallibility to a creature,--it were to remove him out of creature existence, to make him a god,-it were to render him independent. The notion destroys the idea of responsibility.

It seems just to come to this, that either God must not have created rational, free, moral agents at all, or, that sin, and in consequence misery, must exist. Now it may easily be conceived what kind of a universe God would have had in the former case.

We may justly conclude that God will ultimately bring good out of evil.

Those of the human family who are saved, will, from their knowledge of the evil of sin, and gratitude to their Redeemer, it may well be believed, be effectively kept from ever again rebelling.

THE fact of Christ's miracles being proved to be true, (and even his enemies, at the time they were performed, allowed that they were so,) ought alone to satisfy any reasonable person, that Christ was a Divine person-the true Messiah, and that Christianity is, indeed, the only true religion. (See pp. 43, 88-90.) But if the proof of Christ's miracles is not sufficient to satisfy every one; there is another powerful evidence ; namely, the Fulfilment of Prophecy. (See pp. 46, 91, 92, and London Society's Tracts, Nos. 450 and 453.) After these two convincing evidences are brought fully before the mind; if there should still be unbelief, or doubts, remaining; then, examine carefully other proofs, such as:-I. The circumstantiality of the Gospel Narratives. II. The perfect character of Christ. III. Christ's Resurrection. IV. The Apostles' conduct before

and after Christ's resurrection. V. The character and effects of Christianity. VI. The sound principles, and fulness, exhibited in the New Testament: Here, then, are eight prominent and satisfactory proofs of the truth of Christianity, and which are illustrated in the foregoing pages. Most assuredly an eightfold cord is not easily broken! Still there are more proofs, but if these do not convince a man, it is evident that the mind is shut against the light and the truth, so that 'although one rose from the dead, they would not believe!' and the reasons are obvious, as shown in the foregoing pages. It is written in 1 Cor. i. 18, For the preaching of the cross is to them that perish foolishness,' and verse 23rd, We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness.' Also John iii. 19: 'He loves darkness rather than light, because his deeds are evil.' Behold, the important change that takes place, when the mind is opened to see the truth: Paul declares, I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth.' Rom. i. 16, and 1 Cor. i. 23, 24. We preach Christ crucified, unto them who are called, Christ the power of God, and the wisdom of God.'

Let the unbeliever ever remember, that he is decidedly responsible for his unbelief. If he will not examine carefully and candidly, the evidence that is in his power, he is chargeable with culpable ignorance; and if he continue to do so, may be compared to a person walking on the brink of an awful precipice, and yet shuts his eyes until he falls over it headlong! It is earnestly recommended to all who are living thoughtlessly; when they awake in the morning, (the mind being then capable of comprehending any subject more clearly and distinctly,) to reflect very seriously on the following subjects:-I. The endless duration, and hence unspeakable importance of Eternity. (See p. 83.) II. Whether he is prepared to meet death with composure, and with confidence in God. III. Whether he is prepared to stand before the judgment-seat of Christ, with humble, yet firm confidence, that the Judge is his friend,-that he is united to him, by a true and living faith: even that faith which worketh by love, purifies the heart, and enables to overcome the world.

Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.' Eph. v. 11.

Awake,-be aroused from thy lethargy, reflect upon the danger thou art exposed to; arise from thy state of spiritual death, by believing the gospel; and Christ shall give thee light, to show you the way of life, more and more clearlylight to show thee more of the evil of sin, and the beauty of holiness-light to show thee more of his unspeakable love to mankind, which passeth all understanding!

APPENDIX ON SECULARISM.

SECULARISTS are very active at the present time in disseminating their infidel publications, and otherwise. There is, therefore, a strong call to Christians to counteract those evil influences, by true and well-authenticated statements, regarding the religion of Jesus Christ. This accounts for the length of this article, containing replies to objections which Secularists urge against the Christian religion. The greater part is extracted from the speeches of the Rev. J. H. Rutherford, in a public discussion he had with Mr. G. J. Holyoake, at Newcastle-on-Tyne, August, 1853. The following definition of Secularism was given by Mr. Holyoake :-Secularism is a development of free-thinking, including its positive, as well as it negative side. Securalists consider free-thinking as a double protest,- -a protest against speculative error, and in favour of specific moral truth. Its doctrinal basis is, that justification by conduct is a higher and more reliable truth than justification by faith. Its theory of morals, that there exist guarantees of morality in human nature, in utility, and intelligence. Its sphere of controversy, the criticism of sacred books and existing religions, only in those respects in which they seem to contradict ascertained moral truths, and are impediments to rational progress.

I. Secularists object to justification by faith or, to the being condemned for not believing in the Lord Jesus Christ. But this belief is God's way of salvation for man, and surely he knows the proper and best way. This consideration undoubtedly ought to satisfy every reasonable person, because God possesses the attribute of wisdom in absolute perfection, as well as all his other attributes; therefore it must be right. But the propriety of this plan of salvation can be proved both from sound argument and experience. The Bible doctrine of justification by faith quite accords with the philosophy of mind; and it produces the very best effects upon those who receive it. Man's heart is at enmity with God, and this can only be removed by believing that God loves him; yea, so loved him, that he gave his only begotten and well-beloved Son to save him. See John iii. 16. It is unreasonable to object