To the Editors of the Utica Repository. REMEDY FOR A SERIOUS EVIL. Gentlemen: Through the medium of the Boston Recorder, I have seen some statements respecting a serious evil" in the Presbyterian Church. Whether the evil is confined to that church is not the question.That it exists there, I do not doubt. That a remedy is needful will be admitted. Whether I can point out a remedy, or apply it, in any measure, I do not certainly know; but I will do the best I can. Permit me, however, to say, that, being myself comfortably settled, not waiting for the death of Dr. or the removal of Mr. have no personal interest, or concern, in the business. All I wish is to see ministers as useful as they can be, and congregations freely and ably supplied. As a remedy for the evil I would say, I a 1. Let every minister or licentiate be constantly employed. To this all agree. But how can it be effected? It is the easiest thing in the world. Never go to place without being invited.But what if I am invited to none? Then take your axe, or your flail; as fully satisfied that you have mistaken your calling. For if you are truly called by your master to preach the gospel, he will find a place for you, without your transgressing a single rule of decorum. Go to the first place you are invited to, and continue in that place doing all you can for Christ, for the church, and for the souls of men, till you are fully satisfied it is your duty to go to another place. But at any rate, be always employed, whether you receive any compensation or not. For just as certainly as you are called to preach the gospel, you may find a place to preach it, and support while you are preaching it. 2. Let feeble congregations be aided by such as are able. I do not believe, gentlemen, that the evil, of which "Observer" very justly complains, is altogether with ministers. I believe that our Presbyteries and able congregations must bear a part. It was an ancient rule, that "the strong should bear the infirmities of the weak ;" and Paul says to the Corinthians, 66 I would not that other men be eased, and you burdened, but that there should be equality." As a minister should be willing to preach the gospel to the poor, to ride in the woods, to settle any where, and do all the good he can; so should his brethren in the cities, and villages, and able congregations, sympathize with him; put out something of their abundance to aid and encourage him, and also excite the rich and the liberal, and the pious members of their congregations, to aid the patient and laborious minister among the poor. This is the genuine spirit of domestic missions. I see no reason, gentlemen, why my brother should go and spend all his time and talents and strength among the poor rather than myself, unless it be this, that he is better qualified for that work, and I for another. This is a good reason.If it be so, I see no reason why he should bear the burden alone, when I am able to help him. there any? Should love to Christ and to the church, and to the souls of men, move him to this service? Why should not the same love move me? Should he be willing to preach the gospel to the poor, because of this love shed abroad in his heart by the Holy Ghost? Why should not a hundred christians, who are able, be made acquainted with his love and zeal, and aid him too? Where is the principle of reason, or of equity; Is EQUALITY. ANECDOTE. THE FOLLOWING ANECDOTE IS RELAT ED OF THE FAMOUS DR. MANTON. "Being appointed to preach before the Lord Mayor, the court of aldermen and the companies of the city, the Doctor chose a subject, in which he had an opportunity of displaying his judgment and learning. He was heard with admiration and applause by the more intelligent part of the audi ence. of equality, or of law; of the gos- hypocrisy,) begins to rise, and 1 pel, or implied in the example of leave the subject at your disposal Paul, or even of Christ, which Yours, ought to influence such a minister and not myself, and every other man in the community? Is it right, gentlemen, " that other men be eased and you burdened ?”—Would Observer" himself think, that a minister who has a family, or who intends to have, ought to sacrifice, out of his own earnings, One Hundred Dollars every year, and live as he can, and do as much work of the ministry as he can, while One Hundred members of able churches are exempted from the payment of one dollar each, though each of them could pay One Hundred with as much ease as the minister? Is it the spirit of the gospel, which can look on and see others labor, and make sacri fices, and deny themselves, and suffer for Christ and for souls, while we can do and suffer noth. ing? It is a very fine subject for charitable talk to many ministers and professors-they can tell how much the missionary should be willing to suffer in this glorious cause, and blame him, if he whisper his complaints--but can there be an instance of greater self-ignorance? Do these ministers and professors remember that they are bought with the blood of Christ, or have they forgotten their obligations, and do they think themselves at liberty to labor for themselves and their families only, while their brethren must take u the common cross of christians, and bear the whole weight of it without a groan or a sigh, and without so much as casting a look for aid to the habitations of such as dwell at ease? I find, Messrs. Editors, that my indignation against such inconsideration, (I had almost said, But as he was returning with the Lord Mayor, a poor man followed him, pulled him by the sleeve of his gown, and asked him if he were the gentleman that preached before the Lord Mayor. "Sir," He answered, he was. says he, "I came with hopes of getting some good to my soul, but I was greatly disappointed, for I could not understand a great deal of what you said; you were quite above me." The Doctor replied with tears ; "Friend, if I did not give you a sermon, you have given me one; and by the grace of God I will never play the fool to preach before my Lord Mayor in such a manner again." TO CORRESPONDENTS. A "Review" from an anonymous Writer merits attention. W. must be deferred for want of room. F. C. F. Tennet, and Antipes have been received. THE CHRISTIAN MAGAZINE. VOL. II. Aug, 24, lph __ MAY, 1825. No. 5. THE SEALING INFLUENCE OF THE HOLY ise. The circumstance that the SPIRIT PROMISED TO BELIEVERS. A seal of an individual upon any decree or other writing, denotes that the writing is his, and that his veracity is pledged that the declaration, contract or order, which it contains shall be fulfilled. When Jezebel wrote letters to the Elders of Israel to procure the death of Naboth, she sealed them with the king Ahab's seal. This seal made them the letters of the king, and secured his authority in the execution of the orders which they contained. That which rendered the decree of Ahasuerus against the Jews irreversible, was the circumstance that it was sealed with the king's seal. A civil contract which is sealed by the parties is mutually binding. The seal is the token of its being their act, and of their engagement to fulfil it. The influence of the Holy Spirit is often, in the writings of the apostles, spoken of under the similitude of a seal. Referring to Christ, Paul thus addresses the Ephesians. In whom, also, after that ye believed, ye were sealed with that Holy Spirit of prom Ephesians are here said to be sealed after they believed, shews that by the sealing influence of the Spirit is not meant its restraining, awakening, or convincing influence which is common, in a greater or less degree, to all who are acquainted with the gospel; but that influence of the Spirit which is peculiar to saints, and which is promised to them as such, and which is usually called its sanctifying influence. It is probably called a seal, because it stamps the moral image of God upon saints, and shows them to be his, as clearly as a seal, with the image of the king upon it, shows the decree or other writing to which it is affixed, to be his. It is also like a seal, a pledge that the work now begun shall be completed, and that all the subjects of it shall receive the blessings in reserve for characters of this description.This is agreeable to the apostles own explanation of it. After telling the believers at Ephesus, that they were sealed with the Holy Spirit of promise," he subjoins in the very next words, "Which is the earnest of our inheritance until the redemption of the purchased possession." Agreeably to this he says to the same persons in an other place, "Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption." And he says again in the fifth chapter of his second Epistle to the Corinthians, "Now he that wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit.”Now the earnest of the heavenly inheritance is a part of it, given before hand, as a pledge of the full and final possession. This earnest is the first fruits of the Spirit, or those holy affections which shall be carried to perfection in the state of glory. Every instance of the sanctifying influence of the Holy Spirit is properly his sealing influence, because it produces that holiness in which the moral image of God consists.. Those whose affections are sanctified by the Spirit, are such as bear the moral image of God, are sealed with his seal, and set apart for himself. This sealing influence of the Holy Spirit is given to all true believers. 1 say all true believers because there is an essential dif. ference between believers in heart and believers in speculation merely. True believers are those who have been born again, and who trust not in their own goodness, but in the atonement of Christ as the foundation of their pardon and acceptance with God. They not only assent to the truth that Jesus Christ is the promised Messiah, but cordially approve of his character and of all which he has done for the redemption of men. To all of this description, the sealing in fluence of the Holy Spirit is promised. This is plainly implied in the following declaration of Paul to the Ephesians. "In whom also after that ye believed, ye were sealed with the Holy Spirit of promise." The Spirit of promise here means the same as promised Spirit. The Apostle takes it for granted, that the Ephesians knew that the Holy Spirit was promised to seal all true believers to the day of redemption. God has never promised the renewing or regenerating, or sanctifying influence of the Holy Spirit to any impenitent, unbelieving sinners. Regeneration is always an unpromised mercy to the subjects of it God hath mercy on whom he will have mercy, and whom he will he hardeneth. He is found of them that seek him not. He awakens, convinces, and converts whom he pleases as an unpromised mercy, or as an act of absolute sovereignty. But after men become reconciled to God, and believe in the gospel, then, he makes promises to them, all which are yea, and amen in Christ. As soon as any become cordially united to Christ, then God promises them the gracious, sanctifying, sealing influence of his Holy Spirit.— This will appear, if we consider, 1. That God has promised to carry on his own work, which he has begun in the hearts of believers. The Apostle Paul says to the Philippians, Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ." And in the next chapter he mentions the ground of this confidence. "For it is God who worketh in you both to will and to do of his good pleasuse." It is by the sanctifying influence of the Holy Spirit, that God carries on the work of grace which he has begun in the hearts of the regenerate. And if he has engaged to carry on this work, then it is certain that all true believers will enjoy the sealing influence of his Spirit unto the day of redemption, God will never take his Holy Spirit from them, but continue his gracious sealing influence through life. 2. God promises to dwell in the hearts of believers by his Spirit. This mode of expression is very frequently used in the Scriptures to denote the continuance and permanency of the divine influence upon the hearts of saints. The Apostle quotes and applies this promise of God to true believers. "Ye are the temple of the living God; as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my people. And to the same purpose he says again to christians, "What, know ve not that your body is the temple of the ??? Holy Ghost which is in you And John says, "God is love: and he that dwelleth in love, dwelleth in God, and God in him."— Now, God dwells in saints only by the gracious influence of his Spirit. This appears from those passages which speak of the indwelling of the Holy Spirit. Paul says to the Romans," But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that rai-ed up Christ from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you. This indwelling of the Spirit of Christ is often promised to believers. In the last day, that great day of the feast, Jesus stood and cried, if any man thirst let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive.". Again Christ said to his friends just before he left them, I will pray the Father and he shall give you another Comforter, that he may abide with you forever," even the Spirit of truth, whom the world cannot receive, neither knoweth him, but ye know him; for he dwelleth in you, and shall be in you." This indwelling of the Holy Spirit means his gracious in |