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1805.]

On the anointing of the Holy Spirit.

judge all things, and abide in the truth.

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own works, in part, or in whole, could he persuade him, that his own poor performances, deeply stained with sin, are worthy of divine approbation, so as to form in any measure, the meritorious ground of his pardon and acceptance with God? And could he be seduced to relinquish his hold on Christ, by such a snare? Indeed believers may be perplexed by the cunning craftiness of those, who lie in wait to deceive. They may be betrayed into mistakes, in matters of inferior importance: But so long as they are kept by the mighty power of God, in the anointings of his Spirit, to distinguish beauty from hatefulness, they never can be seduced from a sense of the glory of God, the amiableness of holiness, the excellency of Christ, the evil of sin, nor can they be seduced to deny Christ as their Lord and only hope. In these things, their divine unction, which abideth in them, is full

By this anointing, which is the Spirit, and the love of God shed abroad in the heart, the Christian sees the excellency of Christ, as he is revealed in the gospel.Suppose another-an anti-christ cometh, and proclaims himself a temporal Messiah, as the Jews generally expected, and works lying wonders to support his claim; would the spiritual man see a moral excellency in such an one? No, he would see that he needed a spiritual Redeemer, to save him from more than a Roman Yoke, and that this false pretender could be of no value to him, in the concerns of holiness and of eternal life. The anointing, which abideth in him, would help him to distinguish the true character of the Messiah, by his incomparable glory, as readily as the eye would distinguish a glowing diamond, from a dirty pebble, or beauty from ugliness. Suppose a Juda-security, that they shall not be izing teacher should come, and perverted from the faith. tell one, anointed with the Spirit, that he must depend on the Levitical sacrifices for his justification with God, could he deceive him? Would he not see an infinite glory in the redemption of Christ, and none at all in the sacrifice of an heifer with this intent? Would he give up all the glory and blessedness of behold-cordingly, unsanctified men have ing and confiding in Christ, and exchange this for a mere type of him? If any one should now come to an experienced Christian, who has great comfort in casting himself wholly upon Christ, with a clear view of his glory, as an all-sufficient Saviour, and endeavor to seduce him, and persuade him, that he must look for salvation to the merit of his

But other men, who have not this anointing, are blind to moral excellence and deformity. They may have a natural conscience, but this does not affect the heart. Such may be led into errors. The blind may lead the blind, but they cannot lead those, who have eyes, into the ditch. Ac

been seduced into idolatry, to offer children to Moloch, to give money to Roman Catholics to purchase pardons, and to go into many errors. But the saints cleave unto the Lord. If the Lord open our eyes, we shall see wonderful things in his testimonies.

From the truths exhibited we remark, that the teachings of

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On the anointing of the Holy Spirit.

[JAN.

taught the excellency of any scriptural doctrine or duty, by the Spirit of God, he will not let it go, and be seduced from it; but will always be led by the same Spirit to rejoice in its glory. And hence it is, that the saints are not given to change. There is not an instance of the kind recorded in the scriptures. Having laid the sure foundation, they go on unto perfection.

the Spirit do not supercede the [ expected, that when one has been teachings of the word of God, and the labors of his ministers; for the latter immediately respect the understanding, but the teachings of the Spirit are applied directly to the heart. So far are these from rendering the instructions of the word unnecessary, that they accompany the word. It is by the truths of the word, that the Spirit works on the heart it makes the word quick and powerful; and hence believers are said to be begot-pected of those, who have never ten by the word. They have the word of God dwelling richly in them. They, and only they, see the excellency of the word.

But it may be reasonably ex

discerned the excellency and divine glory, which attend the doctrines and duties taught us in the scriptures, that they will be carried about, with every wind of doctrine, and the craftiness of those, who lie in wait to deceive; ever learning, and never able to come to the knowledge of the truth, shifting from one thing to another, as their own caprice, or the caprice of their leaders shall carry them. Instances of this

Nor do the teachings of the word supercede the teachings of the Spirit, and render them unnecessary. For how much soever the understanding may be informed, if the heart be not anointed by the Holy Ghost, the man is still in his sins. Both are necessary to the beginning and progress of divine life.-kind have been very numerous Where there is nothing known, there can be nothing admired, and where there is nothing admired, however much may be known, there is nothing but wickedness in the heart.

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Further We may expect from the teachings of the Spirit, which fill the heart with a sense of the excellency of divine things, that those, who are thus taught of God, will not be the sport of every wind of doctrine. Much is said in the scriptures about being sound in the faith-holding fast our professon-holding fast that which is good-continuing in the faith, grounded and settled, and not being moved away from the hope of the gospel, and we are directed to hold fast that which we have and it may be

in the world. They were so in the days of the appostles. They went out from them, because they were not of them.-Those who are given to change, give evidence that they are not taught of God, and know not the excellency of the truth.

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are revealed. Blessed is the | a vapor, that appeareth for a litman that heareth wisdom, watch-tle time, and then vanisheth ing daily at her gates, and wait- away." James iv. 14. ing at the posts of her doors.

Reasons for immediate repentance.

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Is it wise? is it safe, to depend upon such a bubble of the stream?

4. By determining to delay we determine to sin. Is not the very forming of such a purpose, high-handed rebellion? Are you to set God at nought yet more? to slight the Saviour yet more? to grieve the Spirit yet more? Will not the time past suffice to have wrought the will of the flesh? Must you add sin to sin; and iniquity to iniquity? He who can deliberately form such a purpose, is probably far from the kingdom of heaven.

ANY confess repentance to be a duty; but put it off to some future time. They know and they acknowledge, that it is of great, and everlasting consequence, to repent, and become reconciled to God; but for the present they say to the Saviour, as Felix said to Paul; "Go thy way for this time, when I have a convenient season, I will call for thee." They 5. The greatness of the work. intend without fail, to secure sal-The soul is of unspeakable value. vation. By and by, at a future It must be completely happy, or day, on a dying bed, or in old dreadfully miserable, throughout age, the great work they think, a boundless eternity. will be less difficult, and unwelcome. But consider ;

Hence it is a thing exceedingly interesting, to secure the sal1. The necessity of the case. vation of the soul. "For what Do you think, that without re- shall it profit a man, if he gain pentance there is any possible the whole world, and lose his way to escape? Hear the Sav- own soul? Or what shall a man iour; "I tell you nay, but ex-give in exchange for his soul?" cept ye repent, ye shall all likewise perish."

2. The shortness of time. When we take out of human life, the years of infancy, the time of business, the hours of sleep, the days of sickness, and the period of old age, how small is the season which remains? There surely is no room for idleness and delay.

6. The difficulty of the work becomes greater by delay. 1. Because one delay produces another. Having put off once, you again put off with less reluctance. You" resolve, and re-resolve, and die the same." 2. Because your sins become greater by delay. Every day they are increasing. They are as a thick cloud ascending up to heaven.

7. Is it your duty to repent at all? Why is it not your duty now, even now, while it is called to-day? The present is the only time of which you are sure. If you are now unwilling to repent, and be

3. The uncertainty of life. Death often comes at an untimely and surprising hour. It arrives when we are not aware; and in a moment cuts us down; and the places which knew us, know us no more forever.lieve, and be saved, what eviWhat is your life? It is even dence have you, that you ever

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shall be willing, or that you ever once resolving to come to heashall be saved? ven at last, as you now are; 8. All the invitations and pro-and what security have you, that mises of God, are confined to the their present situation, will not present time. We never read, shortly be yours also? "If thou believest" to-morrow, "thou shalt be saved." We never read, "He that cometh unto me," to-morrow, "I will in no wise cast out." But the scripture saith; "Repent, and believe the gospel," now; for now is the accepted time; and now is the day of salvation.

12. God awfully threatens delaying sinners." Because I have called," &c. Turn to the first chapter of Proverbs; read from the 24th to the 31st verse. Here you see that God is angry with the wicked every day; and that their delay is exceedingly provoking to him.

Be not deceived; a dying hour is no time for repentance. When the sinner lies turning his fainting head from side to side; his death; is he in a situation to rebody convulsed in the agonies of pent ? Are not some even in these solemn moments; on a

9. "God now commandeth all men, every where, to repent." He says to every sinner; "Repent and be converted." "Repent, for the kingdom of heaven is at hand." These commands are plain and positive; there is no limitation; they are absolute in their requirements, and in their extent, universal. As God dying bed; when there is but a has commanded therefore, he step between them and death; has commanded therefore, he still thoughtless of futurity? stuwill not be disobeyed with im-pid as a post? their hearts, hard punity.

as the nether millstone?

10. You must feel sorrow for Old age is equally unfavora sin; either here, after a godly ble. How many whose locks are sort; or without avail hereafter. whitened by length of years, This must needs be; it is insur- are yet in sin! hardened to an ed by an unalterable determina-inveterate, and almost hopeless tion of Jehovah; for he "will degree! They are like the aged by no means clear the guilty." oak, which has been stripped of You must therefore, either re- all its branches by the hand of pent and forsake sin; or suffer time; now being visited by the the penalty of that law, which genial rays of the sun, instead declares; "The soul that sin- of putting forth leaves, it only heth, it shall die." becomes more dry, seared, and destitute of life and verdure. Such is the aged sinner; he is neither allured by hope, nor moved by terror. Now, therefore, is the best time; it is the time which God points out; and "if ye will hear his voice;" if ye have any design to repent, and live; delay not; "harden not your hearts."

11. Many have delayed repentance to their everlasting ruin. By putting off they were finally lost; they were undone; and they are now beyond the reach of hope. Thousands, now in torment, were once sinning, as you now are; they were once disobeying God, as you now are; they were once delaying repentance, as you now are; they were

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On Singing.

enter upon the performance of this pleasing part of worship, our feelings should be deeply impressed with a solemn sense of the duty, in which we are engaged: Every sound, which escapes the lips, should be felt in the heart: Every sentiment contained in the sacred song, should so impress the feelings, as to give its corresponding mod, ulation to the voice :-In this

time, to the sprightly airs of joy and praise; at another, to the plaintive strains of penitence and grief.

N all ages of the world, sing ing has been one considerable part of divine worship. When creation first received existence from its Maker's hand, the morning stars are said to have sung together, and the sons of God, to have shouted for joy.This primeval example was early imitated by the rational inhabitants of the earth. Wherever the worship of a Deity has been estab-way it should be tuned, at one lished, Music, either vocal or instrumental, has invariably constituted one part. And this has, more especially, been the case in the worship of those, who have constituted the church of the true and living God and it will continue to be the case in that happy world, where his children will have their eternal residence. Since Music ever has, and ever will be a part of divine worship, and since it is our duty to worship our Maker with every power both of body and of soul, it becomes us to attend seriously to the subject, that we may be prepared to perform our duty in an understanding and ac-" melody of the heart," with ceptable manner. In discussing this subject, we may take for our guide the resolution of the great apostle of the Gentiles: "I will sing," says this experienced servant of his Lord," with the Spirit, and I will sing with the understanding also."

Our first object will naturally be, to describe what it is to sing with the spirit.

By the spirit here, we may naturally understand, in the first place, the soul or the heart; and by singing with the spirit, that inward sensibility, which ought to accompany the melody of the voice, to give it its proper force or expression. When we

But this is not the principal thing intended in singing with the spirit. The term spirit, in the writings of this apostle, is frequently opposed to flesh, and means holy affections. Something of this kind, we may presume, is intended here. We must not only feel the solemnity of the duty, in which we are employed, and enter into the spirit of the sentiments expressed, but also exercise holy affections towards them. This is that

which the apostle directs us to sing-that harmonizing of the affections with the expression of the lips, which will render our sacrifices a sweet savor to our God. While we are singing the praises of Jehovah, our hearts should be warmed with love to his infinitely glorious perfections: While divine truths are chanted by our lips, our hearts should approve, and harmonize with them. And, while we are speaking in sacred songs the natural effusions of a holy heart, our hearts also should be in the excrcise of those particular feelings, which are the subject o the song. If our hearts do not

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