a class of like spirits; as, for instance, he may have the spirit of Mahomet, and so be a Mahommedan; or the spirit of a Mormon, and be a Mormonite; or the spirit of an infidel, and be an infidel. But, inasmuch as he has not the Spirit of Christ, he does not belong to Christ.

Any thing or person possessing the spirit of a particular class gives analogous evidence that it is of the same species. An apple tree, wherever found, shows itself to be such, as all others do. So of everything else.

Thus, if any man have the Spirit of Christ, he evinces the fact in ways which indicate that he belongs to no one else; and he does it in similar ways to which everyone else does who has the same Spirit. So that a Christian is, in spirit, the same the world over, whatever may be his exterior appearances; as a man is a man, wherever found under the whole heaven, whatever the colour of his skin, the fashion of his dress, the peculiarity of his language, and the latitude and longitude of his country.

Parallel Texts.-"No man can say that Jesus is the Lord, but by the Holy Ghost." (1 Cor. xii. 3.) "And they that are Christ's have crucified the flesh with the affections and lusts." (Gal. v. 24.) “Sensual, having not the Spirit." (Jude 19.) "Many will say unto Me in that day, Lord, have we not prophesied in Thy name, and in Thy name cast out devils, and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (Matt. vii. 22-23.) "If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit, that dwelleth in you." (Rom. viii. 11.)

"The Spirit of Christ" is the Holy Spirit-the Comforter, the Teacher, the Sanctifier. Hence, He is the Spirit of conviction, of conversion, of witness, of holiness, of peace, of humility, of love, of brotherly forgiveness, of self-denial, of compassion, of submission to the Father, of earnest labour to do good, of non-conformity to the world, of truth, of sympathy, of assimilation to God, of aspiration after heavenly things, of union with the Father and the Son, and all the children of God, in all ages and places.

Having a denominational name, having a profession, having a Bible, having good works, having moral desires, resolutions and actions, do not make us Christ's, any more than painting pine oak, makes the pine oak-or hanging the leaves and fruit of an apple tree on a pear tree, makes it an apple tree-or putting a sheep's skin on a wolf, makes it a sheep. The form of godliness is not the power; calling Jesus, "Lord, Lord!" does not make Him our Lord. Pharisaic righteousness is not evangelical righteousness. Building on the sand is building,

but it is not building on the rock. Nothing is, or can be, a substitute for the Spirit of Christ.

"The Lord knoweth them that are His." And He does so by His Spirit crying within them, "Abba, Father!" making intercession within them with groanings that cannot be uttered, and helping their infirmities. As a mother knows her child by the voice of its crying or speaking, so Christ His people. Yea, the sheep knows its own lamb by its bleating. As the merchant sets his seal upon his goods, so doth Christ, by His Spirit, seal His people. (Eph. i. 13.)

Not to be Christ's is to be our own, or the world's, or Satan's, or man's, or society's, or sin's. We cannot live a negative existence, neither an isolated one. We must be the property, the subject, or the slave of some one below us, our equal, or our superior. It is not, then, a question-Shall we, or do we, belong to any one ?-but, Whose are we now? If we have the Spirit of Christ, we are His; if not His, we have another spirit which allies us to some one else. To whom? It cannot be to any one superior to Christ, nor to any one equal to Christ. This, His Spirit at once may show, as compared with the spirit of any other being. Now, to belong to an inferior--and how much inferior!— is, to say the least, unwise: nay, it is dangerous. We are condemned; we are lost!

Some Christians judge of their religion by their happiness. As they are happy, they are assured. They make happiness a thermometer, by the rise or fall of which they decide how it is with them in spiritual life. Hence, they are up and down as the weather; varying as their health, or the state of their stomach, or the condition of their circumstances. This is a fallacy, which damages them and misrepresents religion. One said to Ebenezer Erskine, when he was dying, "I hope you have now and then a blink to bear up your spirit under affliction." To which he replied: "I know more of words than of blinks"; by which he meant that he trusted more in the promises than in his own glimpses of heaven. Precious as is the fruit, it must not be taken for the sap and root of the tree. Joy or happiness is not the Spirit, but only the fruit. It is having the Spirit that makes us Christians.

EVIL SPEAKING.-The Rev. Samuel Pearce, of Birmingham, was a man of an excellent spirit. It was a rule with him to discourage evil speaking; nor would he approve of just censure unless some good end was to be answered by it. Two of his friends being on a visit at his house, one of them, during the absence of the other, suggested something to his disadvantage. He put a stop to the conversation by answering, "He is here; take him aside, and tell him of it by himself; you may do him good."

IN MY NAME.

"In My Name.”—MATT. xviii. 20.

SOMETIMES there is little in a name; sometimes a great deal. All depends upon its connection. Indicative of nature and character, it is of importance.

The name "queen," for instance, standing alone, is indefinite, and means little or nothing; but when you say, "Queen Elizabeth of England," or "Queen Victoria of Great Britain," it denotes a personage of pre-eminence. The name "apostle,' has no particular significance, used alone; but when you say, "the Apostle Paul, or Peter, or John," it has a defined meaning, and implies many things. So the name "prophet."

The name "Saviour," may have no striking significance. attached to some persons; but when connected with "Jesus Christ," it denotes the only Saviour of the world.

Some names, upon the mention of them, create no particular thought or emotion, as "Thomas Jones," or "Mary Smith"; but when connected with, or followed by "my father," or "my mother," the interest in them is at once felt by the loving son or daughter that uses the name.

When Jesus says, "In My Name," He means Himself, including that nature, authority, and power, which comprise His mysterious being as the Divine-Human Mediator; as when a proclamation is made in the name of Queen Victoria, it denotes her real personality, and supreme authority in the realm. Thus the name of Jesus denotes Himself in His nature, attributes, relations, works, and glory; as under the proper name of anyone is included everything he is, and he has done, or can do.

I.—THE PLACE WHICH THE NAME OF JESUS OCCUPIES IN

CHRISTIANITY.

The subject of knowledge-the object of faith, hope, love, and glorying. Prayer in His Name-Preaching-BaptismHated for His Name-Persecuted for His Name-Giving up all in His Name-Meeting in His Name-Lord's SupperSalvation in His Name-Doing all things in His Name-Holy Spirit in His Name-Christians called by His Name-Above every name. Doctrines, duties, precepts, promises, covered, permeated with His Name. Does not occupy or imply the place of nominality, as the name of a book or a town; but He is the substance of the thing. He is the Spirit, the Life, the Power of Christianity. His Name occupies the same place in Christianity, as the name Jehovah, or Lord of Hosts, in Judaism. In the name of the "I Am, that I Am," Moses went to Pharoah. In the name of the Lord of Hosts, David went to fight Goliath. Thus the prophets went to the Jews.

In Christianity, we read that in His Name—that is, Jesusshall the Gentiles trust. In the name of Jesus, the apostles preached, wrought miracles, and planted Churches.

His Name is unassociated with any angel or human creature. It is woven into the very texture of the Christian religion; and this lives or dies, fails or triumphs with it. Christianity as a system-Jesus is its Centre; as a building, He is its foundation; as a body, He is its Head; as a temple, He is its Glory. What is there in doctrine, in poetry, in history, in biography, in suffering, in conflict, in triumph-as associated with Christianity-in which the Name of Jesus is not prominent in glory and power?

II. ON WHAT GROUND DOES THE NAME OF JESUS OCCUPY THIS PLACE IN CHRISTIANITY?

1. The Father's appointment. "His Name shall be called Jesus," &c. "God hath set Him forth, &c., He hath put all things under Him."

2. On His own authority as Messiah. "In My Name." "Go forth in My Name." "In My Name cast out devils," &c. 3. His Divine Nature. Not on this only.

4. His Manhood. Perfect. Son of Man.

5. His Mediatorship. Spanning the distance between God and man-reconciling all things, &c.

6. The Holy Spirit-His Spirit-the Spirit of the Father in the apostles preaching and teaching Him, as the all in all of Christianity.

7. The assent and consent to this in the Christian world.

8. The mighty wonders which have been wrought by Christianity in the Name of Jesus.

9. The persistent efforts which have been made in all ages, and by all means and agents, to destroy the Name of Jesus; but without effect.

10. What name could be given from heaven, or from earth, to take its place in preaching, in prayer, in dying, in heaven? II. This Name has outlived-as a mighty power for goodall the greatest names of history. When all history, science, and philosophy, is annihilated, this Name will endure for ever. (See Ps. lxxii. 17.)

Conclusion.-1. The central force of Christianity—Jesus. 2. The radiating glory of Christianity-Jesus. 3. The attractive power of Christianity-Jesus. 4. The ultimate victory of Christianity-Jesus. 5. Who, then, will be ashamed of the Name of Jesus?

Illustrative Scripture References.-The converts at Pentecost were exhorted to be baptized in His Name. (Acts ii. 38.) The cripple at the "Beautiful Gate" of the. Temple was com

manded to arise and walk, in the Name of Jesus; and in that Name he was cured. (Acts iii. 6; iv. 7.) Peter declared there was no other name under heaven by which his hearers could be saved, but the Name of Jesus. (Acts iv. 12.) Wonders were done by the Name of Jesus. (Acts iv. 30.) Such was the power of His Name in the preaching of Peter and John, that the council commanded them to preach no more in His Name. (Acts v. 28.) In the Name of Jesus the evil spirit was cast out of the young woman at Philippi. (Acts xvi. 8.) We are justified in the Name of the Lord Jesus. (1 Cor. vi. 11.) His Name is far above every name. (Eph. i. 21.) To His Name every knee is to bow. (Phil. ii. 10.) We are to do all in the Name of the Lord Jesus. (Col. iii. 17.) They who name the Name of Christ are to depart from iniquity. (2 Tim. ii. 19.) His Name is so worthy that it is not to be blasphemed. (Jas. ii. 7.) Whatsoever we ask of God in His Name, we shall receive. (John xiv. 13.) The Comforter comes in His Name. (John xiv. 26.) The world persecuted Christians for His Name's sake. (Luke xxi. 12.) His Name is on the foreheads of His glorified people. (Rev. xxii. 4.)

Where is the name of the Virgin, of Angels, of Apostles, of Saints, of the Pope, of ministers, of Churches, of systems? They are all as nothing to His Name. Would that His Name were as precious, prominent, and powerful, in these days as in the days of the apostles!

"Names, and sects, and parties fall;
And Thou, O Christ, be all in all.”

SUGGESTIONS FOR BIBLE READINGS; GOSPEL ADDRESSES; OR EXHORTATIONS.

SIN-GOD'S TESTIMONY ABOUT IT.

Its nature." Sin is the transgression of the law, or lawlessness." (1 John iii. 4.) "All unrighteousness is sin." (1 John v. 17.)

Its origin." The devil sinneth from the beginning." (1 John iii. 8.)

How it came into this world.—" By one man sin entered into the world." (Rom. v. 12.) "And the Lord God commanded the man saying, Of the tree of the knowledge of good and evil, thou shalt not eat of it." (Gen. iii. 16-17.) "And he did eat." (Gen. iii. 6.)

Its extent to all men.-"The Scriptures hath concluded all under sin." (Gal. iii. 22.) "Both Jews and Gentiles, they are all under sin, as it is written, there is none righteous, no, not one." (Rom. iii. 9-10.) "There is no difference, for all have