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SERM. thankfully resorted to this heavenly Feast.

IX.

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But still there was room for more. Unlike the Covenant of the Law which was confined to one people, the Covenant of the Gospel is laid open to all who are disposed to enter in. As soon as this dispensation was fully prepared, God sent forth his Ministers the Apostles into the highways and hedges of the Gentiles, to proclaim his offered mercies and to urge upon them every power+ ful motive which could influence their choice to embrace the terms of salvation and by the blessing of God upon their diligence many nations were called into the Church of Christ, and joyfully accepted the great and precious pro mises of the gospel.

Very different was the case of the Jews in general as a nation. Because they refused to come when originally called, they have incurred the displeasure of Almighty God, who has decreed thereupon that they shall not be admitted to his spiritual feast. In consequence of which they are excluded from that Covenant which was once established with their Fathers; and while they are exiles and fugitives over

the

the face of the earth, they still continue SERM. with the veil upon their hearts: they XI. sojourn among Christian States obdurate and unconverted, a monument of divine wrath against the children of disobedience.

THUS the parable represents this important truth in the history of our Religion, how the first offers of grace were made to the Jews, but on their default were extended to the Gentiles. Of the great body of the Gentiles we constitute a part. In common with all those who are out of the city and pale of Israel, we have been called from the highways and hedges of of the world to embrace those terms of divine grace, which the Jews ungrate fully refused. For since we live in a country that acknowledges the Faith of Christ, we are invited every day in his Word and by his Ministers to partake of the benefits which this holy Faith conveys. Now surely when we reflect upon the advantages we possess, in comparison with our Fathers in ancient times, in comparison with the Jews

1

с 2.Cor. iii, 15.

them

SERM. themselves who were once the chosen IX. and peculiar people, we have abundant reason to rejoice in this imparted grace, and we may reasonably take up the words of the Psalmist to express our gratitude, Our lot is cast in a fair land, and we have a goodly heritage.

But while we rejoice in these imparted benefits, it behoves us to temper our joy with a serious caution, lest we also fall into the same kind of error, which exposed the chosen people to the displeasure and correction of heaven. If they are deprived of that inheritance which was given to their Fathers, excluded from that Covenant which was once peculiarly theirs, and scattered as exiles and fugitives through the world, let us take this example as a warning to ourselves, that if we be like them in committing the sin, we shall also be like them in suffering the punishment. Unless we accept this invitation of grace with better dispositions than the Jews, we also shall be rejected in common with the Jews; and the blessings of the gospel will on our default be extended to other people, who yet are

Psalm xvi. 6.

strangers

strangers to the name of Christ, among SERM. the Barbarians of the world.

If the original branches of the true Olive tree were broken off, because they were degenerated from their genuine stock, we must not expect that the grafts of a wild Olive tree will be preserved, should they also fail to partake of the root and nurture of the true Olivé tree. In this kind of similitude does the Apostle speak to his Converts among the Gentiles now engrafted into the stock of God's promises by faith in Christ: and hence he forms this useful admonition; Be not high-minded, but fear for if God spared not the natural branches, take heed lest he also spare not thee $.

In this general application of the parable we find ourselves represented in the case of those who were invited last. But in drawing a practical improvement it will not be superfluous to inquire, whether it may not also bear a closer and more particular application to different characters and descriptions of men among ourselves, corresponding to the different orders of invitation given

Rom. xi. 17, &c.

IX.

IX.

SERM. in the parable. Of men who are in vited now to the profession of the gos pel we may consider some as invited early, and some as invited late.

Now those we may suppose to be invited early, who through the benefits of a good education or some other favourable circumstance of station, fortune, or understanding have prior opportunities or superior means of coming at the knowledge of the truth. We should not by any means affirm, that such persons like the Pharisees and Scribes of old are more ready than those of inferior endowments to misemploy these advantages, and to make excuse for not complying with this heavenly call. But is there not room for this question to be put? Is the religion of Christ more regarded by those, who have greater ties of gratitude to God for many of his mercies, and above all for an earlier and fuller acquaintance with his holy word? It must indeed be confessed, that where there is a superior knowledge, there does not always follow a superior practice; and where there are greater claims of gratitude, there is not always a proportionate acknowledgement. Now to persons thus favoured

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