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confined their ministry to the Jews and proselytes, either in Judea, or among the dispersed Jews in the cities of the Gentiles. What is most extraordinary in this connexion, Paul himself, though called by the special manifestation of the Lord from heaven, and instructed from the first, that he was to go to the Gentiles, was some eight years a minister of the gospel, confining his labors wholly to the Jews among the Gentiles, before the Lord opened the eyes of the apostles, to see the extent of his great mercy and dying love, embracing also the Gentiles. Paul was converted four years after the Lord's resurrection; and Peter was sent to preach the gos> pel to Cornelius, eight years after Paul's conversion, and in the twelfth year after the Lord's resurrection.*

* Since writing the above, I have seen a "Word of warning in the last days," by the Rev. William W. Pym, England, in which the com→ mon Bible date of the conversion of Cornelius, A. D. 41, put down

for the year A. D. 38.

According to the common era, (which is said to be four years in advance of true time,) it would be only eight years after the resurrection, to the conversion of Cornelius: but by the Bible chronology, it was twelve years.

Any attempt to be very accurate in ancient dates, only perplexes me; therefore, while I respect the efforts of others on this point, I am a poor judge of their value; except that leading dates to the near termination of long and fearful periods, may be found in the prophets with sufficient clearness, to awaken the deepest interest in any sensible observer of the word, and of the times.

In regard to Mr. Pym's date of the call of the Gentiles, it seems to turn on the signification of the word Grecians, as applied to certain residents of Jerusalem, (Acts 9: 29,) and also of Antioch. (Acts 11: 20.) Were they Greeks of truth, or Jews of Greek language and birth-place ? Mr. Pym supposes the former. A very strong fact in support of the common date of the call of the Gentiles, is that the alms of the church of Antioch were sent by Barnabas and Paul to the brethren in Judea in view of a famine which was foretold by Agabus, and which, it is added, came on the world in the days of Claudius Cesar. Now, Claudius did not come to the throne, until eleven or twelve years after the ascension of our Lord. On this same mission of charity, Barnabas and Paul had in charge to inquire, if it were necessary that the Gentiles should be circumcised. And if that was the second time of Paul's visiting Jerusalem, after his conversion ther he has himse f marked the time, at fourteen years after. (Gal. 2 1.) This does not dimmsh the mystery of the call of the Gentiles.

This was a great mystery to the Jews, that the Gentiles should be made partakers with thern in the promises: "For there is no difference between the Jew and the Greek; for the same Lord over all, is rich unto all that call upon him." (Rom. 10: 12.) And much of our interest in the Holy Scriptures depends on our keeping in view the important fact, that the law and the prophets and the gospel were addressed to the Jews only; and that we have no part in Israel, except through faith in Jesus Christ, by whom we have the adoption, and not only Abraham to be our Father, but the God of Abraham to be our Father, and Christ our elder brother, being made joint heirs with him, in the world Not having this great truth in mind, Christians are blinded by the words of limitation to Israel and Jacob, which are common to the Bible, even in the gospel; but which the New Testament instructs us to understand of the spiritual seed, and not of the flesh.

to come.

I cannot now pursue this subject, but it is full of interest, and worthy of deep investigation; for, if I mistake not, Christians reject against themselves large portions of the word of God, because those portions are addressed particularly to the Jews, and priests and scribes and pharisees and inhabitants of Jerusalem; when all our hope is in the promises first made only to them; but in the resurrection of Jesus, extended to all nations: which extension will be found, I think, to cover, not the gospel only, but also the Prophets.

AUTHORITY FOR A CHANGE IN THE GOSPEL, SO FAR AS TO EMBRACE THE GENTILES.

But while this change is admitted in the persons to whom the Gospel was preached, on the authority of the Master himself, who first limited, and afterward enlarged the joyful sound, to embrace all nations, both Jews and Gentiles; it

does not appear that any change was made in the Gospel itself. He who said repent; for the kingdom of heaven has come near; and who sent forth his apostles to preach the same words, to the Jews only; and of whom it is written that he went about all Gallilee, preaching the gospel of the kingdom; (Mat. 4: 23.) and about all the cities and villages preaching the gospel of the kingdom; (Mat. 9: 35.) and throughout every city and village, preaching and showing the glad tidings of the kingdom of God; (Luke 8: 1.) also sent the apostles through the towns preaching the gospel every where to the Jews only; until he had by his death broken down the middle wall of partition between Jews and Gentiles, making both one; after which he carefully enlarged the circle of the gospel, particularly charging his disciples in these words: Go ye, therefore, and disciple all nations-teaching them to keep all things whatsoever I have commanded you. (Mat. 28: 19, 20.) "Go ye into all the world, and preach the gospel to every creature." (Mark 16: 15.) Then opened he their understanding, that they might understand the scriptures; and said unto them that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." (Luke 24: 45, 47.)

This is ample warrant for the change in the persons to whom the gospel, should be afterward preached: but is any change made in the terms of the gospel? It is the same gospel precisely which was before preached unto the Jews only, now preached unto all nations. No intimation is given of any change in the nature of Messiah's kingdom, either in regard to the time, or manner of its coming: the gospel is the gospel of that kingdom still, and not a word is said, to show any change in the conditions of the message, either that men should not be required to repent, or that the kingdom of heaven had already come.

When he charged them: "Go ye into all the world, and preach the gospel to every creature," it must be the same gospel which he had previously instructed them to preach to the Jews only. And when he charged them to disciple all nations, it must be understood, that he would have them instruct all nations in the duty of repentance, and the faith of his kingdom having come nigh unto them, as he had himself instructed the Jews. And when he would have the nations keep and observe all things whatsoever he had commanded the apostles, certainly this was included, which he first commanded them, and committed particularly to them, to be en. joined upon all others: "Repent, for the kingdom of heaven is at hand." This conclusion is irresistible, unless some exception is made, by which this word is taken out from among "all things whatsoever" the Lord Jesus had enjoined upon the apostles, and Jews. And when he taught them that repentance and remission of sins should be preached in his name unto all nations, beginning at Jerusalem, he explains the character of his kingdom, that it is prepared for the believer, who is justified by faith in Messiah the king, and whose sins shall be blotted out, in the day when the Lord will judge the world in righteousness, and punish the transgressors that they should preach repentance and remission of sins in the name of Jesus; the repentance to be carried by faith through this life, in the hope of remission of sins in eternal life, and the kingdom of heaven.

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A FEARFUL THING TO CHANGE "THE EVERLASTING GOSPEL."

This is the testimony of Jesus: "the kingdom of heaven is at hand." This is "the faith once delivered to the saints:" once for all delivered to the saints: only once, and never but once, delivered to the apostles, and never yet changed.

(Jude 3.) This is the gospel of the kingdom, "the everlasting gospel," (Rev. 14: 6,) which began to be preached by John Baptist, and which is the theme of the angel flying through the midst of heaven, and saying with a loud voice unto all nations: Fear God, and give glory to him, for the hour of his judgment is come. (Rev. 14: 7.) This is that form of doctrine which was delivered to the Romans, and which they obeyed from the heart. (Rom. 6: 17.) This is that form of sound words which Paul exhorts Timothy to hold fast. (2 Tim. 1: 13.) This is that good confession which Jesus witnessed before Pontius Pilate. (1 Tim. 6: 13.) "My kingdom is not of this world-now is my kingdom not from hence-thou sayest that I am a king." John 18: 36, 37.

Nevertheless, it has come to pass in our day, that the commentators. cease to teach the kingdom of heaven at hand, the kingdom of Messiah drawing very near; but they all agree nearly with one voice to say: "The kingdom of heaven is come unto you: it is the church; it is the gospel dispensation." And if reminded of the original form of sound words, and exhorted to hold fast that form, and to contend earnestly for the faith never but once delivered to the saints; they stoutly reply: "Be sure of this: the kingdom of heaven has come eighteen hundred years ago."

They declare this without sufficient warrant of holy writ. The Lord says: The kingdom of heaven has come near. These say: The kingdom of heaven has come centuries since. And so they teach young men to preach, not the preaching of our Lord Jesus Christ, nor that which he bade the apostles to preach, but another form of words, even another doctrine, which has been discovered and introduced among the faithful, since the age of the apostles.

It is not a light thing to change the word of God, and substitute a message in man's judgment somewhat better. It is a fatal thing to put an unhallowed hand to the ark. It is a fearful thing to preach any other glad tidings than Jesus.

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