e See on Zech. xiv. 7. o 2
beheld it with any marked disapprobation ; much less have we made it a ground for humiliation before God, and implored grace from Him to change and amend our ways.
Such, then, having been our conduct, let me pro- ceed to set before you, as I proposed, under the second head of my discourse, the light in which it is viewed by Almighty God.
We can scarcely conceive a stronger expression of God's indignation against such conduct, than that which is contained in the passage before us ; since it not only called forth his displeasure against those who were guilty of it, but induced him, in a way of recompence, to declare, that he would restore to his favour the people who were so contemned.
If, as is probable, we do not see any great evil in this conduct, let us proceed to investigate it in some different particulars.
First, mark the inhumanity of it. The Jews, no less than ourselves, have immortal souls, which must be partakers of happiness or misery for ever. I know, that to speak of that whole people as in a state of guilt and condemnation, is by many deemed un- charitable and severe ; and I am far from censuring those whose feelings revolt from so terrible a thought. But, if we believe the Scriptures to be true, we shall find it impossible to maintain the sentiment which our charity would dictate. I presume not to say, that there may not be many individuals, both amongst Jews and Gentiles, to whom mercy may be accorded for Christ's sake, notwithstanding they have not a distinct view of his salvation : but I would ask, What did St. Paul mean, when he appealed so solemnly to the heart-searching God respecting his own feelings on account of his nation : " I say the truth in Christ, I lie not ; my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and con- tinual sorrow in my heart for my brethren's sakeh." Would he have felt all this, if he had believed that they were in a state of salvation ? Whence could
h Rom. ix. 1, 2.