supposed, from the promised inheritance, as well of the spiritual as of the earthly Canaan, were indeed to be naturalized in the kingdom of the Messiah, and to partake in all its privileges and expectations, was a truth, for the reception of which our Saviour had endeavoured in vain to prepare his countrymen by many hints and similitudes, intelligible enough to those, whose minds were not preoccupied by inveterate opinions. We cannot, however, be greatly surprised at the reluctance, with which even the disciples of Jesus Christ were brought to admit this novel and unexpected doctrine; for although many intimations had been given by the prophets, that the heathen were to be enrolled in the number of Messiah's soldiers and servants; the Jews had been accustomed to understand those intimations, as pointing rather to a comprehension of subjugation and servitude, than to a fellowship of immunities and rewards. Certain it is, that this feature of the Gospel dispensation was not revealed to them with such a degree of clearness, as to leave them without excuse for not discerning and receiving it; for St. Paul expressly declares, that it was the mystery, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and

prophets, by the Spirit; that the Gentiles should be fellow-heirs, and of the same body; and partakers of his promise in Christ by the Gospel,*

There had been, in a certain sense, a manifestation of Christ to the Gentiles, when the wise men came from the east, to do homage to the new-born king of the Jews; but it seems hardly reasonable to suppose, that they were acquainted with the real nature of the Messiah's office and kingdom; and that they received him themselves, or proclaimed him to their countrymen, as the Saviour of the world. Yet still their heaven-directed journey to the abode of the infant Jesus was an indication, that he was born a king not for the Jews only; and served, perhaps, to diffuse through the east a strong, though indistinct expectation, that some great change was to be effected by this wonderful person.

But undoubtedly there was no revelation made to the Gentiles of Christ the Mediator, the Reconciler, the Redeemer, until his Apostles, by the special direction and impulse of the Spirit, proclaimed that new and glorious, but to the Jews unpalatable truth; that God is no respecter of persons, as laying claim to his favourable regard in the new dispensation of grace upon

any other ground than that of their faith and godliness; but that in every nation he that feareth him and worketh righteousness, is accepted of him.

If God be no respecter of persons, then his Gospel mercies were designed from the first for all mankind; not for the Jews alone, before the coming of Christ; nor, since his coming, for a few, irrespectively and arbitrarily chosen. If it be said, that the Gospel was originally intended for, and promised to the Jews; and that it was communicated to the Gentiles, only when they had rejected it; we answer, True; it was undoubtedly designed in the first instance for the Jews; the promise was to Abraham and his seed: but it was to be given to them only primarily, not exclusively. Theirs was the right of primogeniture; but not that right, which excludes the younger brethren from all succession to the inheritance. They had the privilege of precedence in entering into the kingdom of heaven. From them, as from a centre, the circles of divine mercy were to spread, with a wider and a wider compass, to every nation, and kindred; till all mankind should become, what the Jews once were, a people in covenant with the Lord. I have already remarked, that although the Jewish nation

L

rejected the counsel of God, and proved themselves unworthy of the honour for which they had been designed; although the Lord of life came to his own, and his own received him not ;* yet still the Gospel was first delivered to Jews, and first embraced by Jews; and by the ministry of Jews was it communicated to the world at large.

This mystery of the Gospel dispensation, which has always been a stumbling - block of offence to the Jews, is to Christians a striking evidence of the truth of their religion. If the prophets foretold the appearance of a great person, who was to effect the overthrow of idolatry, and bring all mankind to the knowledge and worship of the true God; and if the religion of Jesus Christ did effect this in a very wonderful degree, within a short time after its first promulgation, and continues to effect progressively the same glorious change; it is plain, that the conversion of the Gentiles is one proof, that Christianity is a religion from God.

Born in a Christian land, initiated in our infancy into the Gospel covenant, accustomed to the daily enjoyment of its privileges and means grace, we are apt to overlook some of those

of

* John i. 11.

features, which at its first establishment afforded to the pious believer topics of thankfulness to God. For instance, its comprehensiveness, which was a cause of offence to the unbelieving Jew, ought to be a distinct ground of rejoicing and gratitude to the believing Gentile, and to those, who like ourselves, are sprung from Gentile tribes. The supreme Ruler of the world might have confined the spiritual blessings of the Gospel, as he did the temporal advantages of the Law, to one peculiar people. All mankind had sinned and come short of the glory of God;* none deserved redemption: there would therefore have been no injustice, had he decreed to confine the covenant of grace to his ancient and chosen people. As all boasting was shut out by the universal corruption of sin; all expostulation and complaint would also have been shut out, had sentence of perpetual exclusion been passed against those, who were aliens from the commonwealth of Israel. Undoubtedly the Creator had full right to say of his creatures, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.t It may be said, that such a limitation of his mercy would have been inconsistent with

* Rom. iii. 23.

J

+ Rom. ix. 15. Exod. xxxiii. 19.