that it may not be and that when compared with the histories of former dispensations, they supply strong presumptive evidence that it will not. At least, they should prevent any intelligent man from rejecting, à priori, and without examination, the opinion that it will not.

What say the scriptures, then,

I. As to the design of this dispensation?
II. As to the termination of it?

I. When the gospel made progress among the Gentiles by means of the preaching of Paul and Barnabas; that is, at the commencement of this dispensation, and when a controversy arose at Antioch respecting the circumcision of the Gentile converts; a council of the apostolical church was called together at Jerusalem, to consider and determine the point in dispute. In that council Peter referred to the special revelation by which he had been led, some time before, to go and preach in the house of Cornelius the Gentile centurion; upon which James made the following remarkable comment: "Simeon hath declared how God at the first did visit the Gentiles TO TAKE OUT OF THEM A PEOPLE FOR HIS NAME." (Acts xv. 14.) Now if we believe (as we profess to do) that this is not merely the opinion of the apostle, but that he spake these words as he was moved by the Holy Ghost; then we have here a distinct declaration of God himself

that the design of this dispensation is to take and save a people out of the Gentiles, which is certainly a very different thing from converting and blessing all the families of the earth. On this point, proofs may be multiplied from the experience, the number, and the character of the real disciples of Jesus Christ, as largely described in the New Testa

ment.

Concerning the experience of true believers under this dispensation, we read, 2 Tim. iii. 12, "All that will live godly in Christ Jesus shall suffer persecution;" Matt. v. 11, "Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake;" also, John xv. 19, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you;" Luke xii. 51-53, " Suppose ye that I am come to give peace on earth? I tell you nay, but rather division for from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against the daughterin-law, and the daughter-in-law against the motherin-law;" Matt. x. 36, "And a man's foes shall be they of his own household."

Concerning the number of true believers, we

read, Matt. xxii. 14, Many are called, but few are chosen;" Matt. vii. 13, 14, 21, 22, 23, "Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity."

of

Concerning the character of true believers, we read, 1 John ii. 15, "Love not the world, neither the things of the world. If any man love the world, the love of the Father is not in him;" James iv. 4, "The friendship of the world is enmity with God, whosoever therefore will be a friend of the world, he is the enemy of God;" 2 Cor. vi. 17, "Wherefore come out from among them and be ye separate, saith the Lord." And I beseech you by the mercies of God," saith the apostle, “that ye be not conformed to this world." (Rom. xii. 1, 2.)

.. These passages of scripture avowedly belong to this dispensation. They have applied in every age,

and do still apply to the true disciples of the Lord Jesus. On the supposition that we have rightly interpreted the language of James at the council of Jerusalem, and that the design of this dispensation is to take a people out of the Gentiles; these scriptures will continue to apply till the end of this dispensation: but on the supposition that the dispensation is to enlarge itself, by degrees, into the universal blessedness predicted by the prophets; then these scriptures will not continue to apply; and who is to determine at what point of the progress they cease to be applicable? If the world become Christian, the world will no longer persecute Christians. If all the families of the earth be blessed with eternal life, the way of life will be no longer narrow. If the world become Christian, then Christians cannot separate from the world. It is obvious that in the passage from our present state to a state of universal holiness; these characteristic sayings of the New Testament must cease to have any application, and become obsolete, not to say false and again, I ask, who is to determine at what point of the progress they cease to apply? If it be answered, when the more favourable circumstances of the church cease to require them: the question recurs, who is to judge of those circumstances? Some persons in this country think that already true religion is not thus exposed to hatred and enmity, but only extravagance and enthusiasm, provoking a cross for themselves: while

others consider such an opinion as a proof that those who hold it are themselves ignorant of what true religion is. We maintain, therefore, that as the statutes of the book of Leviticus continued binding until another plain and direct communication from the God who gave them, showed that they were superseded, and a better order of things introduced; so these scriptures, describing the experience, the number, and the character of the Lord's people under this dispensation, must continue applicable, till another plain and direct communication from him who gave them, shall show that they are superseded, and a still better order of things introduced. This communication we expect at the second coming of our Lord Jesus Christ; and, consequently, we conclude, that we have no reason to expect, until the coming of the Lord, any such change in the aspect of the church, as would falsify or neutralize these statements of the New Testament.

While

But then, let us not be misunderstood. we thus declare our conviction that the present dispensation is for an elect church only; we do not for a moment imagine that God's final purposes of mercy towards the world are to be limited to this election. Far otherwise. To suppose that because this dispensation is for the salvation of a remnant, therefore there will be no subsequent and wider salvation, would be as absurd as it would have been for an ancient Jew to suppose, that because his dis

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