evil influences. This sort of feeling was not peculiar to John, but occurs wherever there arises a similar occasion to suggest it. It has been rife among the religious, as well as the worldly, in all ages; and not a month now passes when it is not openly manifested, marring by its low influences, the noblest schemes of Christian benevolence, as well as checking the advances of human ambition. So many there are who, though imbued in some degree with the high spirit of apostolic devotion, yet, when they have marked some great field of benevolence for their efforts, are apt to regard it as their own peculiar province, and are disposed to view any action in that department of exertion as an intrusion and an encroachment on their natural rights. This feeling is the worst characteristic of ultra-sectarianism,—a spirit which would "compass sea and land," not merely "to gain one proselyte," but also to hinder a religious rival from the attainment of a similar purpose,—a spirit which in its modes of manifestation, and in its results, is nearer to that of the demon it aspires to expel, than to that of Him in whose name it professes to work. But that such was not the spirit of Him who went about doing good, is seen in the mild, yet earnest reply with which he met the manifestation of this haughty and jealous exclusiveness in his beloved disciple. "Forbid him not; for there is no man who can do a miracle in my name, who will lightly speak evil of me. For he who is not against us is on our part." And then referring to the previous train of his discourse, he went on to say,—"For he who shall give you a cup of water in my name, because you belong to Christ, I tell you, indeed, he shall not lose his reward." So simple were the means of manifesting a true regard for Christ, and so moderate were the services which would constitute a claim to his remembrance, and to a participation in the rights of his ministry. If the act of kindness or of apostolic ministration had been done in his name, and had answered its good purpose, this was enough to show that he who performed it was such a friend as, so far from speaking evil of Jesus, would insure the best glory of his name, though he had not attached himself in manner and form to the train of regular disciples. Jesus Christ did not require a formal profession of regular discipleship, as essential to the right of doing good in his name, or to the surety of a high and pure reward. How many are there among his professed followers in these times, who are "able to receive this saying?" There are few indeed, who, hearing it on any authority but his, would not feel disposed
