understand by it? First, I think the formula conveys a most exalted idea of God and His Christ. Of itself, indeed, it may not be considered a direct proof of Deity, and so be used in the Unitarian or Arian controversies. But, taken with other evidences, it will, I think, be found an incidental and cumulative testimony, very refreshing to the reverent and impartial mind. For here we have a very remarkable form of expression applied interchangeably to God and to His dear Son; not only wonderful and significant names of Godhead, but a certain rare form of language, restricted among men to royalty, or to affairs of the highest moment. Indeed, it may be questioned whether the earthly use of this idiom may not have been borrowed from the Word of God altogether. But be that as it may, the only use of it on earth seems to consecrate it to purposes of the highest dignity and prerogative. The Christian, when he meets with this expression, will feel at once that it is sacred to his God and Saviour. Eastern monarchs, indeed, may have assumed it for selfish purposes, in order to enhance the mysteriousness of their seclusion, and the majesty of their office; but it belongs only of right and in perfection to Him who is the King of kings and Lord of lords. Such language, systematically used, belongs not to the creature. Open books of common history. We read there of kings, and heroes, and judges of the earth, of all the good and great; but it is without any of this solemn periphrasis. They are spoken of directly and personally, by their own proper names or titles. Jesus alone is worthy to receive this ascription of honour and power divine.

This peculiar expression also conveys the idea of delegated authority. When so much is said and done in the name of another, it not only exalts him, but indicates that there are ambassadors, persons appointed to act for him as servants and agents. And we find this element appearing throughout the Word. Moses speaks and acts with the delegated authority of God Himself. Ezra prophecies in the name of the God of Israel. Half of the prophetical writings consist of burdens of the Lord in this way. In the present dispensation, this authority is delegated by the Head to the whole of His body, the Church. It is not restricted now to any particular nation, or individual popes, but to the Church generally, there to be exercised "decently and in order." The minister has his particular authority, serving and helping his people's joy, keeping within the limits of the Word. In Christ's stead he comes as an humble ambassador, beseeching sinners to be reconciled to God, or exercising needful discipline, or administering the sacraments. The people, on the other hand, as kings and priests unto God, too, have their authority. They rule and help in the family and in the church; they speak for Christ, at least, by a consistent walk, representing and glorifying Him whose they are, and

whom they are bound to serve. Thus all the Lord's people are, in one way or another, engaged, still chosen and sent forth to gether, still commissioned by the Saviour as those of old: "And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give.” We alude to this subject here the more, because there seems to be a manifest timidity and shrinking back in many of the Lord's people in these days from recognizing this authority graciously lodged in their hands. Such a feeling is by no means unnatural, indeed, as a reaction after the blasphemous assumptions of the Romish hierarchy, and also of some of our own clergy. Bat, after all, there is a true and happy, because scriptural, “ria media" here. The Christian, whoever he is, may and ought to realize his spiritual dignity, and to remember that he holds s certain official position and mediatorial character towards his fellow-men. He acts, not according to the dictates of his own fancy, or at his own charges, or for his own purposes, but for the Lord's.

Once more, this expression denotes an actual power, a present personal blessing, on the part of the believer. I think no one who has carefully observed the use made in Scripture of the formula before us will doubt this. Just as David in ancient times was not accustomed so much to say, "praise the Lord,” as "praise the name of the Lord;" so the apostles continue to speak of "the name of God," and "the name of Christ," and indeed to leave it in a way which shows that there is a concentration of power connected with and accompanying the sacred

name.

I know that we must tread cautiously here, lest we slip into an egregious error. This form must not be regarded as a charm or talisman, acting of itself, or independently of the moral condition of those who use it. A venerable bishop once said in our hearing, "Let us avoid everything like necromancy in religion." So here: this name, indeed, must be allowed to have a certain universal power, including the troubling of God's enemies as well as the benefitting His church. Like the pillar of cloud of old, it has a dark and a bright side. Evidence to this effect appears in the way in which the name of Christ was felt and acknowledged by the evil spirits in the days of His flesh. We also remark it in a way yet more exactly suitable to our present purpose, in the case of the sons of Sceva the Jew. These exorcists, for their own ambition, or covetous purposes, had ventured to call over a possessed man the name of the Lord Jesus. God immediately allowed the evil spirit to answer them in a very unexpected manner, showing that the whole spiritual world was at once set in motion by the mere mention of that name. These instances, together with the prevalence of prayer

when offered in that name and in that only, and the use of it in baptism and the apostolic benedictions, prove beyond dispute that a direct and constant power surrounds it. Whatever may become of other sounds, it is certain that this always reaches the skies, and attracts the Father's ear, and draws down some sort of reply. If used irreverently, or for worldly purposes, it may prove "a savour of death unto death." Like a high and towering sin, it then acts as a conductor, and tempts and draws down the lightnings of vengeance from above, even those terrible denunciations levelled against any who tread "under foot the Son of God." But when used properly, that is, scripturally, faithfully, very different is the effect. It then proves a safe, and blessed, and powerful charm indeed. The case of Peter and John healing the lame man at the beautiful gate, may be cited as conclusive on this point. The moment the waves of air began to undulate with that name which is above every name as soon as it was said in humble faith, "In the name of Jesus Christ of Nazareth, rise up and walk", that moment those weak ankles received unwonted strength, and rose and leaped to the glory of God. Such were some of the wonders of old done in the name of God's holy child Jesus! And so spiritual wonders are done now. The name of Jesus is written on a redeemed world, and preserves it from destruction. If His people are the salt of the earth, preserving it from corruption and annihilation, how much more the Lord and Master! "Him the Father heareth always." This was well foreshadowed under the old dispensation. When Samuel was asked to plead for Israel, he first took "a lamb," and then, after offering it, he prayed, and found acceptance. Nothing could be done without the altar and sacrifice first. Then presently followed the song of Ebenezer,-" Hitherto hath the Lord helped us." So it is now. The Lord looketh down from heaven, and seeth no righteousness in us,-nothing but sin and sin's desert. Our name is, as it were, blotted out of the book of life. But there is a name, the name of His Son, which is as ointment poured forth; on which the Father ever rests with pleasure, saying, "This is my beloved Son, in whom I am well pleased."

And God has been glad to accept us in that Saviour, to account to us His righteousness, and to give us His name as our new name inscribed in our foreheads. When the Holy Ghost, therefore, applies all the merits and righteousness of the Lord Jesus to a poor sinner, he finds just what he wants before God and in himself. Looking down into the depths of my fall and degradation, I feel I want a name to plead and appear before God in. I find this in my Lord and Saviour. His name stands for His person and meritorious work, and all His credit at the right hand of God. Thankfully, therefore, I seize upon this name, and rejoice in it, and use it. I find it an inward

mighty power, always at hand, always excess. The ave becomes precións deponi compare, healing every model filling every service with fragrance.

When a southern princess, not king size, was being scoreped as a bride to France, the vessel with bore her to berter home was received by a deafening valley of saltres. The admiral turned to the young bride, scarcely sirteen, with the words, “I hope your imperial highness is not afra: 1" "S" she replied, Laughtily, "a princess of the house of Samplant afraid of the sound of cannon." Here was power. -the powe of a name to communicate strength to a young bar! Hv much more may the Christian feel thus fortified, even amil the roar and shocks of hell, when he remembers his high birth, and the refuge he has in that name which is of itself, mir God, a guarantee of protection. In times of depression, when, through some sinful indulgence or careless walk, his ne to heaven has become apparently obscured, here is his sovereign remedy for the recovery of peace. Says David: “For thy name sake, pardon my iniquity, for it is great." And not only in times of danger and trouble is this name precious. It seems to sanctify every innocent joy. The Christian, as he walks in his garden, loves to recal it, and finds that it throws a fresh glow of beauty over his flowers and fruits, and makes the sky more lovely, and the flowing river more bright. Recognizing this name written on his heart and on all around, earth and home become more than ever consecrated and enjoyed, and auxiliaries rather than hin drances to his walking closely with God. With this prevailing name he often retires to plead at the mercy-seat for those he loves, and for those who pray not for themselves, and for the universal Church, feeling assured that he is not pleading in vain. He is even enabled to look at death without dismay. How often have dying Christians, while wiping off the sweat of the last conflict, been heard to declare that the name of Jesus fills their inmost soul with joy, and takes away the sting of death!

This seems to be some of the force of the familiar expression before us. It exalts the Saviour; it shows us our responsibility as His servants; it reminds us of the various blessings we enjoy as Christians in the power of this name. Such consider ations tend to make us value the Word, and Him who is the grand subject of it, and who, in every aspect in which He is viewed, brings both peace and holiness to His people. The poor human heart can never be driven to duty like a bondslave by the lash of fear, or kept long to it by the dread even of eternal wrath. But the gospel of Jesus-that name, and all it includes of pardon and privilege, touches the motive of love, and, by the Spirit's working, brings about all that is wanted. "Seek, then," says one, in writing upon this very subject, and

with whose words we cannot do better than close these remarks: "Seek, then, thy refuge in Christ, whose holy name thou hast the honour to bear. In the name of Jesus the whole gospel is hid, and so should thy present and eternal hopes. Let thine all be laid upon Christ, who beareth thy name upon the palms of His hands, and, that it may be indelible, hath engraven it there. Bear His name, in return, upon thine heart. Thou wilt soon find it thy happiness and thy heaven." *

B.

A FAREWELL GLIMPSE AT THE OLD EDUCATION CODE.

Report of the Committee of Council on Education, with Appendix. 1861-2. London, 1862.

To many minds, certainly to our own, the records of the past are full of interest. Old buildings, old manners, old customs, old furniture (except for use), old institutions,-how pleasant. have been the hours which we have spent in the contemplation of such objects! This volume comes into our hands with a certain spice of this interest attaching to it. It is the last complete record of a system which is fading away, and on the eve of becoming extinct. The current year is the year of transition. One more Report, and the change will have been established. Augmentation grants to the certificated teachers, allowances to pupil teachers, gratuities for their instruction, and grants for apparatus and books, will soon be reckoned amongst the curiosities of our educational history; mourned over by their inventors, missed by those who have enjoyed their benefits, and replaced only in part, from other sources, and chiefly at the cost of the recipients of education.

Under such circumstances, it cannot be otherwise than interesting to catch some few utterances from the voices of experience and authority which speak in these Reports, and which tell us of the operation of the system which is doomed and departing.

But while giving chief attention to the past, we shall not omit to introduce suggestions and counsels for the future. Only we must limit ourselves to the Reports on elementary schools connected with the Church of England, and in England and Wales.

The Report of the inspector of such schools in Wales is so dissimilar in tone to that of the rest, that we shall notice it separately. It is very discouraging. There has been a little * Hora Solitariæ, p. 200. 5 Y

Vol. 61.-No. 300.