3. In the next view we have of the Redeemer, as being SEEN OF ANGELS.

We have some grounds from analogy to conclude, that, as there is a scale of beings below us, there is also one above us: at least, the conclusion has been pretty generally drawn: and the belief almost universal of such a scale ascending from us to God, though the uppermost round of it still be at an infinite distance from his throne. But the direct, indeed the only solid proof of its existence, is the revealed word, which speaks of Angels and Archangels, nay myriads of them, disposed into different ranks, and rising above each other in a wonderful harmony and proportion.

Such is the idea which scripture gives us of the invisible world. Now, to raise our minds to some just apprehension of the great scheme of our redemption, it represents that world, as being put in motion by that scheme, as attentive and earnest to look into it1: and, to exalt our conceptions of the Redeemer himself, it speaks of that world as being in subjection to him; of all its inhabitants, the highest in place and dignity, as serving in his retinue, and paying homage to his person m.

k Heb. xii. 22.

1 1 Pet.i. 10, 11, 12.

m Heb. i. 6.

They accordingly ministered to him in this capacity, when they celebrated his birth in the fields of Bethlehem"; when they took part with him in his triumphs over the adversary in the desart: when they flew to strengthen him in his last agonies P; when they attended, in their robes of state to grace his resurrection : and when they ranked themselves, with all observance, about him, as he went up into heaven ".

Of the angels, then, he was seen, on all these, and doubtless other, occasions. But how was he seen? With love and wonder unspeakable, when they saw their Lord and Master thus humbling himself for the sake of man; when they contemplated this bright effulgence of the Deity, the express image of his person, veiling all his glories in flesh, and,

low-rooft beneath the skies,

as our great poet sublimely represents his humiliation *.

n Luke ii. 13.

P Luke xxii. 43.

• Matth. iv. 11.

q Matth. xxviii, 3. Luke xxiv. 4. in ionoso argaléσais.

Still the mystery continues, though it now submits itself to the scrutiny of our senses; for it follows,

4. That he was PREACHED TO THE GEN

TILES.

To enter into the full meaning of this clause, we are to reflect, That, when the nations of the earth had so prodigiously corrupted themselves as to lose the memory of the true religion, and to give themselves over to the most abominable impieties, it pleased God to select one faithful family from the rest of the degenerate world, and in due time to advance it into a numerous people; which he youchsafed to take into a near relation to himself, and, by a singular policy, to preserve distinct and separate from the surrounding tribes of Idolaters. Henceforth, the Jews (for of that people I speak) considered themselves as the sole favourites of Heaven (as they were, indeed, the sole worshippers of the true God), and all the heathen as the outcasts of its providence.

This notion, in process of time, became so rooted in them, that when Jesus now appeared in Judea, they were ready to engross all his favours to themselves, and thought it strange and incredible, that any part of them should be

A

conferred on the reprobate heathen. So that he himself was obliged to proceed with much caution in opening the extent of his commission, and St. Paul everywhere speaks of the design to save the Gentiles as the profoundest mystery, as that which had been kept secret since the world began".

In the mean time, the mercy of God had much larger views, and sent the Messiah to be the saviour of ALL men, especially of them, out of every nation, that believe.

But this mercy, so mysterious to the Jews, could not be much less so to the Gentiles, who must feel how disproportioned the blessing was to any deserts of man; and who saw how enormous and how general that corruption was, which in all likelihood must exclude them from it. Thus it might reasonably be matter of silent wonder, to both parties, to hear Christ preached to the Gentiles: only, this latter (of which party we ourselves are) might say with a peculiar exultation, what the Jews, even in glorifying the Author of it, were not, without some reluctance, brought to acknowledge;

u Rom. xvi. 25.
y Acts xi. 18. σúxαsav.

x 1 Tim. iv. 10.

Then hath God, also, to the Gentiles granted repentance unto life.

And if the surprize be deservedly great to hear Christ preached to the Gentiles, it must in all reason grow upon us to find,

5. In the succeeding link of this mysterious chain, that he was even BELIEVED ON IN THE WORLD; that is, in the world both of Jews and Gentiles; in the former, to a certain extent; and, in the latter, to one which, though not universal, is truly astonishing.

Of the Jews it is affirmed, that multitudesz of them believed: and what especially redounds to their honour and to our benefit, is, that out of the Jewish believers were taken those favoured servants of God, that opened the door of faith to the Gentiles, aud became his instruments in conveying the light of the Gospel to all generations. And, considering the inveterate prejudices of that people, such a measure of faith, and such effects of it, could not well have been expected from that quarter.

But then, for the Gentiles, it is astonishing to observe how quick and how general their

z Acts v. 14.