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prevailed for a blessing. To this event, the prophet Hosea refers when he says, "He (i. e. Jacob) took his brother by the heel in the womb, and his strength he had power with God; yea, he had power over the Angel, and prevailed: he wept and made supplication unto him; he found him in Bethel-even Jehovah, God of hosts;-Jehovah is his memorial," Hosea xii. 3, 5. In this passage, it is observable that the same person is styled, Jehovah God, and yet an Angel or Messenger, and therefore could only be the Word or Son of God, who although he was "before Abraham,' ""before all things," and "from everlasting," was, nevertheless, frequently the Father's Messenger to mankind, whose nature he was afterward to assume, and especially a Messenger to that family whose seed he was in a peculiar sense to be. From this time, as you will recollect, Jacob was frequently termed Israel, and from him, his descendants were generally called by that name, although most of them were very far from imitating him in genuine humility, lively faith, or fervent prayer.

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2. The privileges of this people were very great. “To them," as St. Paul has observed, "pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: theirs were the fathers, and of them, as concerning the flesh, the Messiah was to come, who is over all, God, blessed for ever." Rom. ix. 4. 5. They had been redeemed from Egyptian bondage with a mighty hand, had been taken visibly and externally into covenant with God, as his people, had his oracles and ordinances among them, and were, in a very peculiar sense, under his protection and care. "The eternal God," as Moses observes, “was their refuge, and underneath them were the everlasting Arms-He rode upon the heavens in their help, and in his excellency on the sky: He thrust out or destroyed their enemy from before them," so that they dwelt "in safety alone;" "The fountain of Jacob was upon a land of corn and wine, also his heavens dropped down dew." They inhabited a land of brooks of water, of fountains, and depths that sprung out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates, a land of oil-olive, and honey; a land wherein they eat bread without scarceness, and lacked nothing; whose stones were iron, and out of whose hills they might dig brass," Deut. viii. 7-9. Here they "possessed great and goodly cities which they builded not, and houses full of all good things which they filled not, wells which they digged not, and vineyards and olive-trees which they planted not." And there was no nation so great who had God so nigh unto

them, as the Lord their God was in all that they called upon him for ;" and "there was no nation so great, that had statutes and judgments so righteous as all that law which God had set before them," Deut. iv. 7, 8. "Since the day that God created man upon earth, and from one side of heaven unto the other," never had there been such a thing as had been done for this people : Never had people heard the voice of God speaking out of the midst of the fire, as they had heard, and lived: And "never had God taken him a nation out of the midst of another nation," as he had taken this people out of the midst of the Egyptians," by signs and wonders, by a mighty hand, and an outstretched arm and great terrors."

* 3. Still, however, this was only Israel after the flesh, as St. Paul's language is, 1 Cor. x. 13. And which demonstrates how little any externals, signs, wonders, deliverances, ordinances, or privileges, can do of themselves: they were, in general, a very carnal, and even wicked people. In all ages of their commonwealth, till the Babylonish captivity, they were prone even to the sin of gross idolatry; and after that period were soon divided into two sects, that of the Sadducees, who were infidels, and had not so much as the form of religion; and that of the Pharisees, who were, in general, hypocrites, and had the form thereof only, without the power. So that we cannot but easily acknowledge the truth and importance of the apostle's declaration, when he affirms, "They are not all Israel that are of Israel," Rom. ix. 6-8; and observes again, "He is not a Jew that is one outwardly, neither is that circumcision that is outward in the flesh; but he is a Jew that is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God," Rom. ii. 28, 29.

4. This leads me to observe, that there is a spiritual Israel, and that among Gentiles, as well as Jews, among those that are not of the posterity of Jacob, as well as among those that are. And it is of this Israel that my text, and many other passages both of the Old and New Testament are to be understood. Permit me to instance in two or three. "Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper; he shall preserve thee from all evil; He shall preserve thy soul," &c. Psal. cxxi. 4-6. Whom does he keep? Whom does he preserve from all evil? Surely the righteous, and them only. For "his eyes are over the righteous, and his ears are open to their prayers: but his face is set against them that do evil," even although they may be the descendants of Jacob, or members of the visible church. Again,

"Let Israel hope in the Lord, for with the Lord is mercy," &c. "and he shall redeem Israel from all his iniquities." Psal. cxxx. 7, 8. Who have a right to hope in him, and whom will he redeem from all their iniquities? Certainly his spiritual Israel, his true people. These are meant, especially by St. Paul, when speaking of the necessity of being made new creatures in Christ, he says, "As many

as walk according to this rule, peace be on them, and mercy, and on the Israel of God," Gal. vi. 16. and by our Lord, when he distinguishes "Israelites indeed, in whom is no guile" from the rest of Abraham's race.

5. But who are these? What is their real state and character? I answer, 1st, it is directly opposed to that of the unbelieving Israelites, who, when the true and long-expected Messiah came to them, "received him not." These, on the other hand, believingly and thankfully receive him, and that in all his offices and characters; in every one of which they see they absolutely need him, and with respect to every one of which they make application to him, and derive real blessings from him. As a Teacher come from God," he instructs them by his word and Spirit, and makes them "wise unto salvation." As " a Mediator between God and man," he reconciles them to God by his death and intercession. And as the Lawgiver and Governor of his people, he rules in their hearts by his grace, and directs their practice by his laws. Having come to him as a living stone, disallowed indeed of men, but chosen of God, and precious;" that is, having "believed on him with their heart unto righteousness," they, "as lively stones, are built up a spiritual house, an holy priesthood, that they may offer spiritual sacrifices acceptable to God by Jesus Christ." Being no longer "ignorant of God's righteousness," nor "going about to establish their own righteousness," they have submitted themselves to the righteousness of God, and being in Christ, there is now no condemnation to them.

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6. This leads me to observe, 2dly, that all those who are the true Israel of God, are "justified, and have peace with God, through our Lord Jesus Christ." Having been "translated out of darkness into marvellous light," they are become "a people who were not a people," and "they have obtained mercy, who had not obtained mercy." This the apostle signifies in the passage above quoted: "Peace be on them," viz. on such as are new creatures, 66 and mercy, and on the Israel of God." The Israel of God therefore have found mercy. As St. Paul expresses it in his Epistle to the Ephesians, they are "made accepted in the beloved, in whom

all my fears-O proclaim, proclaim Jesus. Tell me, shall I be with him this night?" On being answered, yes, there is no doubt of it, he cried out," he that I have served for nearly fifty years will not forsake me now: Glory be to God and the Lamb for ever and éver; amen, amen, amen." Soon after this his voice failing, he spoke very little audibly; but, by the motion of his lips, appeared engaged in silent ejaculations, till seeming to fall into a sweet slumber, he silently, and, almost imperceptibly, breathed his soul into the arms of his loved and adored Redeemer, about four o'clock in the afternoon.

And now, my brethren, is not this most animating? Methinks had we been present at such a close, of such a life, by such a man, we should have felt a little of the ardour described in the lines immediately following those above quoted.

"How our hearts burnt within us at the scene!
Whence, this brave bound o'er limits fixt to man!
His God sustains him in his final hour!

His final hour brings glory to his God!
Man's glory heav'n vouchsafes to call her own.
We gaze; we weep mixt tears of grief and joy!
Amazement strikes! Devotion bursts to flame!
Christians adore, and infidels believe""

Than whom,

Thus lived, and thus died, Alexander Mather. perhaps, no person has been more universally respected among us, as an intelligent and judicious man, a pious and exemplary Christian, a sympathizing and steady friend; and a faithful diligent labourer in the Lord's vineyard. What was said of Demetrius, by St. John, (as some of you heard from Mr. Bradburn, this morning) was, indeed, very applicable to him." He had a good report of all men, and of the truth itself." May we, whether preachers or people, follow him as he followed Christ! Considering the end of his conversation, and how the Lord supported him in his last moments; may we imitate his faith and patience, and persevere, in our endeavours, to aid the good cause which he so long laboured to support, and help forward in the earth; the cause which the Apostles, the Evangelists, the Saints, and the Martyrs of former ages, had so much at heart; which the Son of God himself came from heaven to promote, and for which he did not think it too much to give his life. We ourselves, also, let us remember, are ready to be offered, and the time of our departure is likewise at hand. Let' us, like our departed friend, make it our chief care to "fight the

good fight, to finish our course, and keep the faith;" that for us, also, through the same Redeemer, and in consequence of redemption in him, there be laid up a crown of righteousness, which

may

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the Lord, the righteous Judge, may give us in that day; and not to us only, but to all that love his appearing.” Amen! Amen!

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