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of the prophet! "For all people will walk every one in the name of his god, and we [says the prophet,] will walk in the name of the LORD our God for ever and ever." (Mic. iv. 5.)

Paul has exhibited the truth. Now God's chosen people, the nation of Israel, the Jews, are, to use Paul's expressive phraseology, "as concerning the gospel, enemies for your [the Gentiles'] sakes: but as touching the election, beloved for the fathers' sakes." And here is the grand distinction in God's purpose, that I have spoken of. For it must be admitted that the Jews, in a certain sense, are not in Christ. They are not heirs, according to the promise. Reader, be not startled by my propositions, for the truth should alarm no one: Remember, the Jews are not now, heirs, but enemies; and they are treated as such. But their rejected Messiah is the heir of all things, and owns the Jews; having inherited them from His Father. Here is the distinction in the parabola of the prophets. And the Lord Jesus Christ, as the covenant of God the Father, is God's covenant of salvation to the Gentiles or nations; they, in a peculiar sense, are heirs according to the promise.

The inheritance of the Jews, is, in the expressive parabola of the prophets, in themselves; and not in Christ, whom they have rejected. And they carry, to this day, wherever they are dispersed, among all the nations, the Gentiles, this, their inheritance, with them; and are a spectacle to God, angels and men, of the truth of the parabola of the prophets; of the predictions of Jesus of their ruin; and the triumph of his Gospel, over the ceremonial worship under the law; which they had prostituted to the vilest purposes, and made the commandment of God void by their traditions.

The Jews, it is evident, are placed, during the Mediatorial reign of the King in Zion, beyond the pale of mercy, by their obstinacy, so far as mercy and forgiveness are exercised, in the judgment of the Mediator between God and the Gentiles, or the nations. The principle by which God judges the world, by Jesus Christ, is kata against the whole house of Israel. The everlasting life of the Gospel of Christ, is, by God's purpose according to election, denied the Jews. And, wonderful to relate, God has "concluded them all in this unbelief," which constitutes them enemies, for the express purpose that he might have mercy upon all! They have no part nor lot in the mat

ter, so far as respects the reign of the Mediator in his kingdom. To them was the word, and the word was from their law which they appealed to, "Depart ye cursed [rejected by your own law] into everlasting fire prepared for the devil [diabolo the adversary] and his angels."

Is there no hope?

Hear the word of the Lord-"I will place salvation in Zion, for Israel my glory." (Isa. xlvi. 13.)

Remember, it is not until the last, the seventh trump shall sound the last time, that the mystery of God shall be finished, according to the parabola of the prophets. Then, the last act of the mediatorial reign, and the closing scene, is, when Christ's own, to whom he came, and who received him not, shall be raised from the dead. "For there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Rom. xi. 26.) AMEN.

NOTE-The reader is requested to compare the following passages, as illustrative of the subject of the foregoing Sermon, viz: Isa. xl. 1, 2 Ezek. xxii. 13-22; xxxvii. 11-14; Rom. xi. 25-36. Rev. x. 7; Ephes. i. 9-12. Heb. viii. 8-13.

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SERMON XI.

THE LOST SHEEP.

"But if our Gospel be hid, it is hid to them that are lost." 2 Cor. iv. 3.

THE mode of expression which is so striking in the passage I have selected as a text, is certainly very peculiar. The idea conveyed is, that Paul, the author of our text, replies to a query, from another person; and, in his reply, instead of giving a direct answer to the interrogation, reasons on the subject of the interrogation, at least so far in his mind, as to consider himself warranted in affirming a positive conclusion. The connexion however will not admit of the supposition that Paul was interrogated on the subject, nor of any question from any person whomsoever, being the subject of his consideration. Therefore this not being admissible, Paul must be considered as proposing a query, and answering, etc. But even this conclusion seems far-fetched; because Paul speaks hypothetically in our text. There is, however, one fact affirmed in the text, as not dependent on any thing, save the condition that is expressed by the term lost. Because Paul affirms positively, that "if our Gospel be hid, [then in that case] it is hid to them that are lost." Now the important questions are,

First, Is the Gospel hidden to any of the offspring of God?

Second, Are any of God's offspring lost?

If these questions must both be answered in the affirmative, it then follows, that a part of God's offspring are lost; and that to such, the Gospel is hidden; and the question very naturally presents itself to the mind,

Are those that are lost, lost because the Gospel is hid

den to them?

Now the conclusion is certainly a legitimate one, that if they that are lost, are lost from another cause than that of the Gospel being hidden to them, however the hiding of the Gospel may diminish, or altogether prevent their chance or means of being saved, it could not in the first instance be the cause of their lost condition. And

either this conclusion forces itself upon the mind, as a consequence of these premises, or is the alternative of a dernier resort, viz: that their lost condition is the effect of the Gospel being hidden to them.

With these preliminary propositions, which are deducible from the text, as cause and consequence, I will proceed and examine the testimony in connexion, and ascertain from that testimony, and if necessary, from other testimony of the author of our text, on the same subject, which of the several conclusions that I have stated, are the conclusions of Paul, and by him established as the truth of the Gospel of Christ.

There is one thing, that is self-evident, from the foregoing premises, viz: If they that are lost, are lost be cause the Gospel is hidden to them, and seeing and believing the gospel, constitute the only mean of salvation, then it follows, that they cannot be saved while they remain in their lost condition.

ner.

And another conclusion is alike evident, that if their lost condition shall eventuate in death, that death must inevitably be a destruction of the lost. The antithesis of salvation, which is life, life in the highest sense, in the most extensive acceptation of the term life, so that no imagination can conceive of any accession to that life, that can increase the consciousness of the recipient of it, as a living being, is the death of the lost, destroyed sinTherefore the state of the lost, if this be the fact, when that lost condition shall attain its maximum, as the antithesis of the life of those that are not lost, must be death; a destruction so complete, a privation or negation of life, in all possible senses or significations, so entire, that the condition of the lost, dead sinner, shall be beyond the possibility of diminishing it, negatively, by any other and farther privation. And this is precisely the Scriptural explanation of the destruction of the sinner. He shall "not see life;" but shall be destroyed root and branch, as completely as stubble is destroyed by fire; so that neither form, organization, substance, nor being shall remain. (Mal. iv 1.)

But there is still another, and a legitimate conclusion, that does not affect the premises, viz: If the sinner be lost from another cause, than that of the Gospel being hidden to him, and seeing and believing the Gospel constitute the only mean of salvation, then it follows, that they can never be saved while they remain in their lost

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condition. And the same conclusion is alike evident, of the extent of the destruction of the lost sinner from this other cause, as in the former. Therefore the question, after all, is principally important on this wise, viz: Whether sinners are lost from any cause, in the Scriptural sense of being "destroyed root and branch;" with a destruction that implies a death that is, in reality, the antithesis of the life of those that are saved by believing the Gospel, and having a life that is everlasting?

First-Is the Gospel hidden to any of the offspring of God? The connexion of our text, by the division of Paul's Epistle into chapters, etc., is found to commence with the 6th verse of the preceding chapter, viz: the third. Paul speaks of his ministry of the Gospel of Christ, as exhibited in a contrast with the dispensation of the law. And here an important truth is affirmed-Paul says, "Who [God,] also hath made us able ministers of the new testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life." Here are two agents specified, as efficient, viz: First, the letter; and it is efficient in killing, or causing death. Second, the Spirit; and this is efficient in causing life, or giving life. And Paul declared the same truths in his Epistle to the Romans, (vii. to viii. 11,) viz: "For sins taking occasion by the commandment, [the letter,] deceived me, and by it [the letter,] slew me.' But our first question is answered; by affirming consequences; and the consequences are a reply to the important inquiry, Are sinners lost from any cause, in the Scriptural sense, of being destroyed "root and branch ?" That is, so far, as killing them once, is in question-no farther. Paul was killed. What became of the dead Paul? Ans. Paul was afterward raised to life, and informs us-"The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." This is the way that the dead Paul was restored to life. He died once-he died the first death.

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Reader, I pray you to inscribe, in capitals, on the tablet of your memory, the following great truth-THere are TWO LAWS: The first, in order, is "the law of sin and death." This law has killed every son and daughter of Adam. The second, in order, is, "The Law of the Spirit of Life in Christ Jesus ;" and this law, and this law, only, can make a man free from the first law of sin and death. Remember, Sin and Death. Therefore heed the

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