Chirst, he is none of his and if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness." That is, we hate sin, and love God. We do not serve the world, but serve God. "For they," says the apostle," that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit;" that is, those who are after the world, mind the things of the world; but those who are after the ways of Christ Jesus, do the things commanded by Christ Jesus.

But, my dear child, we must return to the angel who was with Mary.

You say, my dear Mamma, that Jesus came down to set us an example, as well as to suffer for the world ; can any one be so good as Jesus?

You will remember, my child, that I mentioned to you, that Adam was originally holy, which holiness was derived from the Spirit of God in him. He knew no sin, and was void of sin, and all the human passions, except those of love, joy, and happiness, and that there was only one thing in which he differed from God, which was his mutability: it was on this weak point that Satan assailed him, and here he fell. It seemed right in God's wisdom to withhold this determining influence of his Holy Spirit. Had this mutability not evinced itself, it might

decidedly, have followed, that God would treat him as an equal with himself; but it is blasphemy to say that there is any one equal with God. Now, my love, it follows, that, if Jesus gives us his Spirit, we shall be able by that power to follow his example, and by its determining influence, be preserved against all temptation, until the last day, even in the same walk in which he walked: therefore it is not we, but the grace of God in us, that follows the example of Jesus.

Then, Mamma, why did not God grant this preserving power to Adam?

We are in this world, with respect to our knowledge of God, his counsels, and his kingdom, as little children are in respect to their knowledge of the government of Britain by its king. His privy councils are secreted from us; his statutes are alone made known. We have only known a part, and heard a part, so that we do not see clearly the meaning of the government, its laws and statutes; but the apostle promises, that when we die, we shall be, like men, versed in the knowledge of all things: now, as children, we are not permitted to see the king's secret councils; but then it will be our privilege and our right, according to his own enactment, to have free permission to know all things. The words of the apostle are these: "We know in

part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known." Besides, my dear child, the Spirit now given to us unquestionably differs in men, which was not the case with Adam. The apostle, therefore, says: "There are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all; but the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit, the word of wisdom; to another the word of knowledge,by the same Spirit; to another faith,by the same Spirit; to another the gifts of healing, by the same Spirit." This is another beautiful illustration of the truth, that we ought to give all the glory to God, for all things. But I lament to say, my child, that the blind and ungrateful world assumes the praise as its own. So that men of wisdom have splendid monuments raised to their poor earthly remains, and triumphant victors have their loud

huzzas; but there is no praise or thanksgiving to God. The apostle very beautifully illustrates these diversities, and calls for gratitude from those who have received the Spirit. Christ is head of all, and he puts the instrumentality of man under the figure of his members, which is also a sublime picture of the harmonizing of all the works of God. "The body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body: is it, therefore, not of the body? And if the ear shall say, Because I am not the eye, I am not of the body: is it, therefore, not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?"

Now you will perceive, my love, that Christ is our head, but he would not be so without being equal with God; or how could he have the power to give this determining influence of the Holy Spirit, by which all his members act under his authority? There is no mutability in him, which distinguishes him from the first Adam: therefore, as the apostle very beautifully declares in a letter which he wrote to the Philippians, commending to them Christ as their head and example: "Let this mind be in you, which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God:

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but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. fore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things on earth: and that every tongue should confess that Jesus is the Lord." So you perceive, my child, that he is also called the Lord Jesus Christ. He could not, of course, be called the Lord, unless he were God; and it is on this account that throughout the Old Testament it is said, "The Lord our God;" for he is our God, and we are called Christians, a name derived from Christ. And because he is our God, in the hundredth psalm of David, he exclaims: "Know ye that the Lord he is God. It is he that hath made us, and not we ourselves. We are his people, and the sheep of his pasture:" that is, we are the people of Christ, and he is our shepherd, and we eat of his pasture, that is, his Holy Spirit; without which, as sheep would die without pasture, and be lost without the care of the shepherd, so should we, my love, die in our sins, and run into destruction, without his gracious Spirit. Therefore the apostle says, in his letter to the Phi