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bequests we have a capacious summary of all that is contained in the covenant of grace, even all“ grace and glory,” for “no good thing will He withhold." My beloved hearer, only just ask if these free gifts have been needed by thee; whether thou hast sought them; whether they will suit thy impoverished case; whether thou hast waited at the footstool of divine mercy for them, and tasted and handled them, and seen the pardon of thy sins sealed ; whether thou hast really discovered this security in Christ for everlasting glory and salvation; and whether thou hast obtained grace from on high--more grace, all grace, and each variety of grace for every exigency in passing through this wilderness. Then, if so, look forward to the other half of this legacy, for the Lord God will give glory as well as grace. Oh! blessed securities. Oh! divine, infallible certainties. Jehovah's hand, containing all that can be needed by ruined sinners, and that hand stretched forth freely to bestow, freely to impart and apply, and positively to secure unto the entire household of faith.

One thing more I remark on these free gifts. So tender, so loving, so bountiful, and so kind is our covenant God and Father, that He freely gives us a home and a meetness to enjoy it. With this twofold statement I must close this first head of the discourse. So tender and kind, loving, condescending, and bountiful, that He freely gives us a home. He did so to the children of Israel : He gave them the promised land. They got it not by the sword or the bow, but by the free gift of the covenant God of Abraham, Isaac, and Jacob; and so shall their antitype get the glory that is reserved for them. They that can rely upon the fulness and faithfulness of Christ, shall acknowledge to all eternity His free gift, the boon of the Father, bestowed “ without money and without price,” to all the election of grace, every adopted child. But what would the mansions in the Lord's house be without a meetness to enjoy them? A poor carnal mind in heaven ! Appalling thought! A poor unregenerated sinner, who has no spiritual life in heaven! There are harps, there songs, glorified spirits, angelic hosts, thrones, principalities, and powers, there are universal Hallelujahs, myriads of heaven-born minds; there the presence of the Deity, with all His perfections and attributes, to be enjoyed eternally. And what could a carnal mind do amidst these? Why, he would beg permission to go out, to go even into hell! It would be a scene of torment to him. But amongst those precious free gifts we behold the meetness; and therefore the apostle says, “We give thanks to God the Father who hath made us meet to be partakers of the inheritance of the saints in light." What do I consider this meetness to consist in? I answer, the life of God in the soul, without which nothing else can make you meet for heaven. The life of God in the soul, a new nature, a capacity to enjoy God; the grace of the Holy Spirit constituting its

powers, and this brought forth into exercise, and proved on earth by the enjoyment of God, which we realize even now.

II.-We now come to the apostle's uniform style of preaching and vocabulary. I borrow the last word from the phrase “not in the words.". He seems to have had a peculiar vocabulary of his own, or rather of the Lord's; "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.” The first thing that presents itself to my view is that carnal qualifications were all rejected by the apostle.

Would to God that they were so now! Carnal qualifications for the work of the ministry, new aids, the chief lying in the attainment of languages; if with the attainment of languages the security of patronage can be coupled, and carnal means followed out and employed. A very fearful state of things this ! Not so was it with the apostles. They could say, "Not in the words which man's wisdom teacheth.” If you want a display of the words which man's wisdom teacheth in the matter of theology, you may range through hundreds of volumes of Arminianism and of mock Calvinism; you may range over multitudes of large congregations, and listen to harangues from not a few pulpits, and hear nothing of the freeness of the gifts of which I have now been speaking. I do not stay to animadvert upon what they advance. It cannot be right, however, because they do not advance what the apostles did. They do not insist upon free gifts; on God the Holy Ghost being a free gift

, as the indwelling witness and powerful regenerator and sanctifier of all the family of God. They do not allow free gifts and testamentary bequests, and we insist upon all these. Therefore the apostle, in writing to the Ephesians, saith, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.” And as for the home and the qualifications for it, the home is a matter of doubt as set forth by multitudes; and if it be admitted that a home is certainly provided at the right hand of the Majesty on high, still the meetness for it is left for the poor worm to accomplish. It distresses my soul to be obliged to expose and deprecate this Popish sort of doctrine, and to invite your fixed attention to the fact that the things which pertain to salvation are freely given to us from God. Therefore, saith the apostle, " we have not received the spirit of the world.” We cannot receive the carnal qualifications which mortals assume, and impart to one another for the purposes of the ministry; but we come to this and say, we have not received of their spirit, or the spirit of the world, but of the Spirit of God, that we might know the things that are freely given to us of God.

And do you really know those things? Beloved, put the matter home to conscience. Do you know that He has given you one spiritual gift-one spark of grace—one token of love-one atom of love to Christ—one drop of the unction of the Holy Spirit in your souls, convincing of sin and inspiring love to holiness ? Has He really given you a gift? Then mark, you must have all the free gifts I have been speaking of, and not only so, but the Spirit of God, in order to know it. Cheer up then, follow-traveller; our God who has given to us, it may be only one or two of these gifts, will yet give us all. He will withhold no good thing. He clasps not His hand, and says, “It is enough." He will refuse nothing that the child asks in the name of Jesus. And therefore the precious Mediator says, “All things that ye ask in my name, believing, ye shall receive." Oh, make use of your privilege! Ask largely, and be not afraid of exhausting His bounty or His love. But observe, “not the words which man's wisdom teacheth.” Here is the solemn fact presented to our view, that all the teaching that man can impart to man, can never make him wise unto salvation. Observe, however, that I do not undervalue or depreciate creature attainments in science and useful knowledge. They are well in their proper places; but I must ever insist that the man of the highest attainments, the clearest discernment, the most extensive reading, and the most profound judgment, that ever lived upon earth, knows no more of the things which are freely given to us of God than the brute creation, until he has received the Spirit which is of God, in order that we may know them. “The world by wisdom knew not God," after which " it pleased God by the foolishness of preaching to save them that believe." Now don't go away and say that I have reviled education and mental attainments, for that would be untrue. But you may go away and say that I have solemnly declared that they are not Christianity—that they cannot produce it—that Christianity grows not upon that stock. They may be handmaids to it, but it can never be their product. I have given you the negative, allow me in the next place to direct your mind to the affirmative. “The Spirit which is of God;" and no man is a Christian until he has received the Spirit of God; and certainly no man can be a Christian minister until he has received the teachings of that Spirit. Oh if we were to unpulpit all the occupants of pulpits who never received the Spirit of God, what a host of vacant pulpits would there be! Oh, if we were once rid of all the hirelings, concerning whom it has been said, and wisely said, by the prophet of old, “ They run, and I never sent them, and they shall not profit this people at all,” what a chasm there would be! Not a hurtful one. А very blessed one. Because it would make room for the class of persons of whom my text speaks as having received the words which the Holy Ghost teacheth.

You will bear in mind the representation which I gave of his speaking some weeks back under the quaint phraseology of the “ third edition.” The Holy Ghost penned the precious word of inspiration in the covenant of grace, in the Book of Life, from everlasting. The Holy Ghost penned this book for the perusal of his Church to the end of time. And the Holy Ghost, in what I called the “third edition," speaks the promises, and directions, and precious truths of this holy book to the hearts and consciences of all the election of grace sooner or later. Multitudes of instances might be adduced of Christians in secluded circles of the Church of God on earth, who have heard his voice in secret applying the promise, with power, melting it into the soul with consolation, imparting strength divine through its instrumentality, and causing it to follow the soul for days, or weeks, or months, with holy savour and sweetness. And when the Lord is pleased to call any of His saints unto the work of the ministry, He consults not the creature of flesh and blood, as saith the apostle Paul; but with a powerful voice summons them forth to His work, or, to use the Redeemer's phrase, thrusts them out into His vineyard. A voice speaking to their consciences forbids them to be silent any longer, and says, “Go, stand in the temple, and speak in the ears of the people all the words of this life ;” and if, like the prophet, they shrink from the task, through consciousness of infirmity, and say, "I ar

am a child, and I cannot speak," the voice of the Holy Ghost speaks to the conscience in accents that cannot be misunderstood, “ thou shalt go unto all to whom I send thee, and thou shalt say all that I command thee.” Oh, the imperative manner in which Jehovah sends out His labourers! They cannot hold their peace; the very stones in the street would cry out against them if they did. They are under the necessity of bringing forth what God reveals to their souls; and if through discouragement or persecutions they say, as the prophet did, “I will speak no more His name,” the word would be a fire in their bones until it had burned its way out; and then they speak with their tongues. That is the kind of ministers, and that is the style of preaching we want for a revival in the Church of God," not in the words which men's wisdom teacheth, but which the Holy Ghost teacheth." I beseech you to mark here how suitable & person Paul was to be directed to pen this. Had he been one of the fishermen, or one of the lowest orders, from among whom, however, God frequently chooses his saints, it might have been said, “No wonder he calls these words the words of man's wisdom; he is igno rant of them, and therefore rails against them.” Not so, however, with Paul. He was “brought up at the feet of Gamaliel,” and was probably the most learned man of his time; certainly the most eloquent. Witness his noble defence before King Agrippa, when Tertullus the orator was brought down from Jerusalem to accuse him. How little did that Tertullus look in the presence of Paul when the apostle spoke in the words of the Holy Ghost; for he had learned his vocabulary from heaven, acquired his dialect from the throne itself, and spoke as one moved by the Holy Ghost: just as was said before by our Lord, so he experienced, “When ye shall be brought before rulers and magistrates for my sake, take no thought before hand what ye shall speak, neither do ye premeditate; but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost." Now there is one certain standard for the words which the Holy Ghost teacheth, and that is the recorded oracles which lie before me; concerning which it is said, “ to the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” So that whatever may be said of systematizing gospel truths, of human teachings, or of the opinions and expositions of great men, which are not to be undervalued, after all we must bring them to this test, “ to the word and to the testimony,” to those Scriptures that are “able to make wise unto salvation;" and that man is bartering his own soul, as well as deceiving the souls of others, who does not search for "thus saith the Lord” for every sentiment he utters, for every proclamation he makes concerning what is termed the “gospel of the grace of God." Oh, precious book, infallible standard, divine record, unerring vocabulary, descending and inscribed from on high by the immediate influence of the Holy Ghost; "for holy men spake of old as they were moved by the Holy Ghost.”

III.—We come to the third particular of my subject : the peculiar test to which apostolic preaching is to be brought, “comparing spiritual things with spiritual.” And here again I must classify, in order to be brief. The first view I take is the comparing of internal experience with external evidence. We have external evidence of spiritual things in the Bible history, and in the more modern history of the saints, and I must have a Christianity within me that will bear comparison with theirs. I am a perfect convert to the opinion I heard advanced by a very specious person, who, a short time ago, told me he believed that to be orthodox which all “ the Churches," in all nations, and at all times, had received. I said, without hesitation, “So do I; but what do you consider a 'Church' to be?” If it be only a mass of men; if ít be only a conclave of the learned; if it be only wily pharisees, or parishes of carnal persons, who have adopted certain sentiments, or agreed to unite upon certain principles, I cannot allow that to be a Church of God, under any circumstances. I believe the Church of God to be what our Episcopalian Establishment describes it to be in its Articles, “a congregation of faithful men," in the which the pure Word of God is preached, and His ordinances duly administered. And wherever we find such a Church, in any part of the world, in any nation, in any age, if it consist of faithful men, that is, men born of God, spiritual, regenerated men, congregated in assemblies to worship God, spiritual worshippers, among whom His word is faithfully preached, all the grand doctrines of grace set forth, and where His ordinances are duly administered, both that of baptism and that of the Lord's Supper, I believe that there is a Church. Now all the Churches all over the world of that description, all the Churches in every age, without a single exception of that spiritual description, have always believed the things that are freely given to us of God; consequently I have formed my creed in harmony with them; not from them or upon their authority, but I rejoice in the testimony that they all agree with me in the precious statements of the book of God in everything essential to salvation. Nay more, so heartily do I subscribe to what is orthodoxy, that I go back beyond the ages of the prophets, beyond Christianity to the typical days of the Mosaic economy and to patriarchal times, and if I do not find all my creed in Abraham's, I will renounce mine and embrace Abraham's.

And this brings me to my point of "comparing spiritual things with spiritual,” as we compare carnal with carnal. Now, all the spiritual things referred to in the testimony of all the saints of God, in every age and place, accord exactly with what passes in my heart and your's day by day. "Comparing spiritual things with spiritual,” I understand to mean comparing Scripture with Scripture, so as not to allow one Scripture to be distorted until it contradicts another; so as not to allow the Old and New Testaments to be at variance; so as not to run into the dreadful dilemma which some do,

“Oh! that is only the Old Testament; we have nothing to do with that; come to the New Testament.” Now if I could believe that the Old and the New Testament disagreed, I should be disposed to think that they set forth a changeable God, and I could not worship Him; but when I find the Old Testament to set forth all the New Testament, and the New Testament to be a beautiful exposition of the Old in the person and work of Christ, I rejoice to embrace all I find in the precious Word of God; and it is a most delightful employment to' me to take Old Testament Scripture and search for New Testament Scripture, and rejoice in their union and agreement; to take Old Testament Scripture that points to the Saviour, and New Testament Scripture which sets forth the fulfilment of prophecy in His person and work on earth. And this is an easy employment.

Then mark, also, that while we compare Scripture with Scripture, so as to bring a harmony before our eyes, so as to see the holy oneness of God throughout, let us compare sermons with Scripture; and this I urge as a duty upon my hearers. Do not receive a sermon—no, not mine, not a sentence in any sermon of mine, unless it accords with this precious book. What I demand in regard to others, I readily grant myself. Bring everything, I say, to the word and to the testimony, Nay, I charge you, as you value your souls and your soul's prosperity, that you receive nothing of any man, not the man you love most, or under whose ministry you receive the most profit, except on the authority of the precious Word of God. That would be “ comparing

who say,

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