From the view we have taken of this subject, we may remark,

that great day of the feast, Jesus hearts of Christians. And that stood and cried, saying, if any nothing more, nor less than this man thirst, let him come unto can be fairly derived from any me and drink. He that believ-expressions of scripture on this eth on me, as the scripture hath subject. said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they who believe on him should receive." And as that Spirit, which God gives to Christians to dwell in them, is nothing but holiness, or a benevolent heart; so he requires them to be filled with the Spirit, to live in the Spirit, and to walk in the Spirit. That is, to live and walk in the exercise of real holiness, or that love which is the fulfilling of the law.

1. That the in-dwelling of the Spirit is essentially different from the inspiration of the Spirit. The Spirit inspired men without operating upon their hearts, or communicating the least degree of holiness. He sometimes inspired holy men, but he did not, in the act of inspiration, communicate holiness to them.He sometimes inspired wicked men without communicating grace. He inspired Balaam. He inspired Saul and Caiphas But the inspiration of the Spirit. does not produce holiness in the hearts of men. But the in-dwelling of the Spirit does consist, essentially, in producing and maintaining holy affections in the hearts of believers.

5. The Spirit of God dwells in Christians operatively, and not personally. The third person in the sacred Trinity no more dwells in Christians than the first, or second person. Neither of them personally reside in the souls of saints. But the Holy Spirit in his official character, 2. The in-dwelling of the Spias sanctifier does operate habit-rit is essentially different from ually upon the hearts of Chris- the gift of miracles. This gift tians; in his special operations it was the office of the Spirit to he does produce real holiness; bestow in the primitive days of this real holiness is called Spirit, Christianity. But in bestowing this Spirit of holiness does dwell, this gift, he did not communiabide, and exist in the minds of cate the least degree of grace, Christians and is united to all or holiness. Paul supposed that their powers and faculties, and men totally destitute of charity becomes part of their moral ex- might speak with tongues and istence. It is indeed, the spring have all supernatural gifts. or source of all their Christian 3. If the Spirit of God dwells obedience. So that the Spirit of in saints by his gracious operaGod, the third person in the tions; then there is nothing suTrinity, dwells in Christians no pernatural or mysterious in the otherwise than by his gracious doctrine of the in-dwelling of the habitual operations, which pro-Spirit, in the sanctification of duce their holy exercises. This the Spirit, or in the leading of we believe, is a true, a plain and the Spirit. He does all these intelligible account of the in- things by producing holiness; dwelling of the Spirit in the the same holiness that he pro

profess to believe in the influence of the Spirit, have sometimes fallen into errors on this subject. Many have imagined that they were divinely direct

duced in Adam, before he sinned, the same that he produces in saints in heaven, and the same that he produces in the angels of light. By producing holiness he dwells in Christians. By pro-ed, or divinely impressed to do ducing holiness he sanctifies and what the scripture does not rehe leads the children of God. quire, but even forbids. And He leads them, by making them many, no doubt under the influholy, in the path of duty, that ence of their animal passions, or is pointed out in the Bible. In selfish feelings, have supposed this way, and in no other way, they were influenced by the dithe Holy Spirit leads real Chris-vine Spirit. But such error and tians. Such a leading of the delusion are to be distinguished Spirit is perfectly rational and from the truth. intelligible. It is neither miraculous, nor mysterious, nor supernatural, nor inexplicable. Let a true account be given of the special work of the Spirit and it will serve to prevent the prev-saving change. And these efalence of ignorance and error, delusion and imagination on this important subject.

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6. They, in whom the Spirit of God dwells, may know that they are Christians; for he produces such effects as are the true and only evidence of a

"the

fects differ essentially in their very nature from whatever exists in mankind by nature, or is experienced by formalists, or enthusiasts, and hypocrites. They, who are real Christians, have the evidence and witness of their piety in their own hearts. Hence the apostle says, Spirit itself beareth witness with our Spirit, that we are the children of God." And hence every real Christian may know that he is born of God, and is a new creature. " Every one that loves is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. God is love; and he that 5. We perceive that all ex-dwelleth in love, dwelleth in perimental religion is most rea- God, and God in him.”

4. From this representation we learn how the Father and how Christ dwell in Christians. Paul says to his Christian brethren, ye are the temple of the living God, as God hath said, I will dwell in them, and walk in them." Again he prays, "that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love." John often speaks of God's dwelling in believers. It is by their gracious operations upon the hearts of Christians that God and Chris' dwell in them.

The effect of the Divine Spirit | The Vanity of Riches.-A Parain his special operation, brings phrase on Ecclesiastes v. 9—17. sinful men to the proper excr

cise of their rational faculties, and the holy enjoyment of their rational existence.

THE

HE whole book of Ecclesiastes was designed as a Those who description of human vanity,

and the unsatisfactory nature of them from the pen of a prince, earthly things. Such a picture the most powerful and prosperas is drawn of them must re- ons of any on earth, while he strain our immoderate desires remained in full possession of all for worldly enjoyments; cool the world can give. Looking our expectations of happiness on all the things which he enfrom them, and thereby quickenjoyed to the full extent that naus in seeking the spiritual riches which will entirely satisfy and never fail.

ture admits, he wrote the universal motto, "Vanity of vanities, vanity of vanities, all is vanity and vexation of spirit."

Although the word of God, on every subject, ought to conclude our opinion; when we read this sentiment, by one who had just made the experiment, it seems to be still more convincing. Let the sensualist, the disbeliever, and worldly idolater, who will not regard God's word, still pay attention to the experiment, made under infinitely greater

have

As Solomon, the wise writer, was inspired by the Holy Spirit so he had also been instructed by his own personal experience in this interesting subject. He was every way prepared to give us a true account of the value of the world, and what it can do towards affording true contentment. With the advantages he possessed to make a thorough experiment, all who have read the sacred history of the He-advantages than they brew nation, must be acquaint- themselves any right to hope. ed. Riches were heaped upon Let them learn that if they exhim by a bountiful Providence pect perfect happiness here, they in quantities unknown before. shall assuredly be disappointed. He had unlimited power in his While Solomon passes the serown, and great influence among tence, Vanity of vanities," on surrounding nations. Wars had the whole world, with all its vaceased; the nation was perfect-riety of conditions, powers, and ly organized by his father Da- enjoyments, of which he takes a vid; so that there was nothing, very comprehensive view in the beside the laws of religion, to in- course of the book, it does not terrupt his eager pursuit of plea- appear to be done with a peevish sure. He was endowed with or discontented mind. Every peculiar sagacity to devise the where he acknowledges the wismeans of enjoyment, and wisdom of divine Providence in its dom to judge of its true value. appointments; neither does he Providence, in a peculiar man appear to undervalue the good

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ner, had raised him up, and fit-things of time. ted him to make an experiment The condition of this world, for the instruction of mankind. vain as it is, was adapted in inIf a person, who was unfortu- finite wisdom, to the moral chanate, oppressed with poverty,racter of men, and the purposes and fallen from a more elevated of divine grace. After we have state, had written the things surveyed the frail nature God found in this book, we should hath given to things here, and have imputed them to disap- all the appointments of his Propointment; but here we find vidence, going after him to exVOL. VI. No. 4.

S

amine, we can find nothing to be added to them, nor any thing to be taken from them, without marring the perfection of his plan and of his Providence.Among the extravagant passions of men, none is more common than a love of riches. Perhaps the reason is, that riches most effectually enable them to satisfy all their other worldly and sensual desires.

There is an inimitable description of the vanity of riches in the 5th chapter of Ecclesiastes, from the 9th to the 17th verses. The remainder of this paper will be devoted to a paraphrase of this instructive pas

sage.

Ver. 9. "Moreover, the profit of the earth is for all the king himself is served by the field."

our minds greater, or our hearts better. On the contrary, in how many cases do immense riches prove the means of nurturing the most destructive passions and appetites! How often are they the source of pride, and an ambition that will never be satisfied; how often the means of intemperate indulgence in meats and drinks that enervate both body and mind; how often do they excite the enmity of others to the great disquiet of life; how often, from that vain notion of independence, which they excite in the possessor, are they, the cause of impiety towards God, and injustice to men! When riches have these effects, they are a sore evil instead of a good. Ver. 10. "He that loveth sil

ver,

shall not be satisfied with silver; nor he that loveth abundance, with increase. This is also van

There cannot be a truth more certain than is here expressed. All men are in pursuit of happiness, of which we ourselves are conscious, and have full evidence of it in others. The pursuit of

Whatever real good the world can give, is equally enjoyed by all, if they have but a compe-ity." tence and a contented mind.The poor, industrious man, may have the fruits of the field. The king himself is served by the field; he hath his food and clothing; and he can actually convert to his own personal ben-happiness is no sin, but rather a efit no more. The meaning of the word PROFIT in this place, seems to be, the real, substantial benefits of the earth are for all. Nature is so constituted, that the man with a little, if it be a competency, doth really derive as much personal benefit to himself by what he possesses, as the iminensely rich, or the king on his throne. To support our animal lives in perfection, in health, and activity, for serving God and doing good, is all the personal benefit we can derive. The greatest riches will not add to our personal excellence, make

natural virtue, if it be sought in a lawful way. When God made his creatures with a principle of self-preservation, and a desire to be blessed, he placed before them the most ample objects of enjoyment. The sin consists in a vitiated taste, rejecting those objects of enjoyment which he provided, and chusing others that cannot satisfy. The corrupt heart, in the spirit of pride, first tries to become its own portion; until, finding nothing but guilt, painful passions, and emptiness here, it goes abroad among the creatures for a satisfying

est mind, as one of its atoms would be. The Godhead, with the immensity of his works, are the only objects that can satisfy the soul eternally? And to enjoy these, the heart must be conformed to him. This is the true reason, "why he that loveth silver shall not be satisfied with silver."

Ver. 11. "When goods increase, they are increased that eat them: and what good is there to the onners thereof, saving, the beholding of them with their eyes ?"

Those who, through an immoderate desire of wealth, undertake vast concerns, and use all possible means for increasing property, do not consider into what a vexatious situation they may be plunging themselves. In the first place, they are in imminent danger of ruin by their rash and greedy desires; but suppose them successful in every

good. Something in the world | infinite. The whole world is as is chosen; some idol is selected, insufficient to satisfy the smalland too frequently riches are this idol. But where have we seen any one that is satisfied with silver, or with the abundance of increase, unless it be that blessed few, in whom the grace of God reigns; and where the grace of God is the cause of contentment, a little will be as sufficient for it as much. It is very common for men who know they are not contented with what they now possess, to think that some further addition will make them so. They feign to themselves a point of wealth, beyond which they do not wish to acquire. This is a delusion of the heart, ignorant of itself, and the nature of the creatures, compared with the nature of the mind. Give the wished success; let the worldly man attain to the proposed point of wealth, he is discontented as ever. Desire has spread with its new acquirements, and stretches for-adventure; it is others, and not ward more extensively than at first. It will repeat the folly for ever, and increase its exertions, until some unconquerable obstacle-death, or the grace of God, prevent them. And why does this happen, after all their real wants, and the wants of all their friends are completely and profusely supplied? It is because riches cannot satisfy the cravings of an intelligent soul. Intelligence needs another kind of food. Spirit and thought cannot be satisfied with matter. Even the indulgence and pleas-kind that is not so easily noliures of the body leave the soul empty. Although the mind be finite, it continually flows out in growing desires, which will be eternally approximating towards

they who derive the most solid advantages from their wealth. "When goods increase, they are increased that eat them.". Theirs is the risk; theirs is the anxiety and responsibility; while others are in a peaceful state of mind, eating and wearing at their expense. All men are dependent, which must be their state in this world. The rich are as dependent as any others. The only reason this is not universally known is, bccause their dependence is of a

ced. As their wants increase, (and the increase of riches will naturally produce this effect,) their dependence on others for their satisfaction naturally in