With the Jewish fcriptures the writings of the New Testament, on this as on other points, perfectly harmonife. When St. John wrote the Revelation, which Jesus Christ by an holy angel gave unto him, Christianity had obtained, in extent of dominion, if not in the number of converts, an amplitude which to this day perhaps it has never exceeded. In this book, after a series of other predictions literally expreffed or shadowed by vifion, we read, that "there were great voices in heaven, faying, The kingdoms of this world are become the kingdoms of our Lord and of his Chrift, and he fhall reign for ever and ever." This rejoicing, which, at fuch a time and under fuch a state of the church, was seen afar off by the beloved difciple, is unquestionably the rejoicing of the heavenly host for an event still future; for that univerfal converfion, which the prophets of old had forefhewn. Now if all the kingdoms of the world fhall hereafter believe in Chrift, furely the Jews, as included in thofe kingdoms, though not a part of them, must be comprehended in the general bleffing.

But let us attend to the reafoning of St. Paul in that part of his Epiftle to the Ro

Rev. xi. 15.

mans

mans whence the text is taken; and if we will fuffer his words to bear their genuine and obvious fenfe, the doctrine of the future converfion of the Jews, however improbable to human forefight, cannot be more clearly taught. The apoftle difcourfes to the faints at Rome, converts from heathenifm, of their calling and election into the gospel, and of the rejection of the Jews. The Gentiles were called by the free and unmerited grace of GOD; the Jews, as the fcriptures had foretold, were caft off by his just severity upon their unbelief. There was therefore no ground for boafting, but reason to tremble before that GOD, who was not only plenteous in goodness, but at the fame time fearful in judgement.

In all this argument what is the import of the word " Ifrael," which often occurs? It fometimes confeffedly means the unbelieving Jews; and unless they are the fole object, or at least included as a part, whenever Ifrael is oppofed, as it frequently is, to the Gentiles, it will not be eafy to make the holy apoftle reason, as he does on all other occafions, with confiftency and pertinence.

It cannot mean believers in Chrift, whether Jews or Gentiles; for he speaks of the Blindness

P

Blindness of Ifrael. Befides, in this view, between Jew and Gentile there was no diftinction; the names were loft in that more honourable and endearing appellation of Christian. The middle wall of partition was broken down, and they were all one in Chrift Jefus '.

Neither, again, can it mean the unconverted Gentiles; for they are never so denominated, and they are alfo included in the fulness of the Gentiles, which, it is here faid, was to come in.

It remains therefore, that it must either, in a large fenfe, denote the whole race of Jews, thofe who had and those who had not embraced the gospel; or elfe, exclufively, the family of unbelievers; and both interpretations, as to our prefent purpose, amount to the fame. For they whofe converfion the apostle in the text defcribes as future, were doubtless at that time not converted: "and fo all Ifrael," even the pofterity of those who then were disobedient, "fhall be faved."

No, it is faid, the term has here another acceptation; and does not exprefs the hari 1 Eph. ii. 14.

dened

dened Jews, but "the true Ifrael of God." That an idea fo widely different from the former fhould fo foon be fubftituted for it, is not very probable; but admit for a moment, that, unlikely as it may feem, it is neverthelefs true how then ftands the argument? "The univerfal multitude of the faithful shall be saved by the partial but perpetual blindness of the Jews." Is this the reasoning of the apostle of the Gentiles? or if it be not, and it furely is not, what other fenfe fhall we put upon his words?

Shall we fuppofe him to declare, for it has been fuppofed, that “ though the Jews in their collective and national capacity were rejected in confequence of their unbelief, and though that unbelief and that rejection should continue to the end; yet the true feed of Abraham, the chofen of GOD, whatever their number, whatever their birth, whether Jews or Gentiles, should not perish, but should come in and be saved?" Was it then a mystery to the faints at Rome, that all who believed in Christ should be faved by Christ? And if the Gentile converts were likely to give way to overweening conceits, when they confidered, that they were admitted to the gofpel bleffings, in preference to the heirs of P 2 GOD'S

GOD's former covenant; would they abafe themselves upon being told, that this preference should endure for ever? These things cannot be. But if all God's ways were equal, and he was no respecter of perfons; if those now reprobated for their incurable obstinacy, should hereafter repent, and be received into favour; this was a proper confideration to remove the fuggeftions of pride; a mystery worthy of Heaven to reveal, and of the apostle to communicate to the church.

In confirmation of this important truth, he quotes, from the Old Testament, a prophecy wherein it was promifed, that the future Deliverer should "turn away ungodlinefs"--it is not faid from Efau or the Gentiles, though that was in part the purpose of his miffion, but-" from Jacob," that is, from his defcendants the Ifraelites. Accordingly he reprefents them as enemies indeed at prefent, yet still, as touching the election, beloved for the fathers' fakes: and lastly he affures us, that as the Gentiles, in times past, did not believe GOD, but had now obtained mercy; even fo the Jews, though now unbelievers, should hereafter obtain mercy'.

* Rom. xi. 26.

Ibid. 30, 31. Perhaps the latter verfe is miftranflated. The words "through your mercy" appear to belong to the

firft,