e apostles still kept their post in
the Jewish capital; [57:3] for Christ had instructed them to begin their
ministry in that place: [57:4] and they perhaps conceived that, until
authorised by some further intimation, they were bound to remain at
Jerusalem. But the conversion of the Samaritans must have reminded them
that the sphere of their labours was more extensive. Our Lord had said
to them--"Ye shall be witnesses unto me both in Jerusalem, and in all
Judea, and in Samaria, and _unto the uttermost part of the earth,_"
[57:5] and events, which were now passing before their view, were
continually throwing additional light upon the meaning of this
announcement. The baptism of the Ethiopian eunuch, [57:6] about this
period, was calculated to enlarge their ideas; and the baptism of
Cornelius pointed out, still more distinctly, the wide range of their
evangelical commission. The minuteness with which the case of the devout
centurion is described is a proof of its importance as connected with
this transition-stage in the history of the Church. He had before known
nothing of Peter; and, when they met at Caesarea, each could testify
that he had been prepared for the interview by a special revelation from
heaven. [57:7] Cornelius was "a centurion of the band called the Italian
band" [57:8]--he was a representative of that military power which then
ruled the world--and, in his baptism, we see the Roman Empire
presenting, on the altar of Christianity, the first-fruits of the
Gentiles.

It was not, however, very obvious, from any of the cases already
enumerated, that the salvation of Christ was designed for all classes
and conditions of the human family. The Samaritans did not, indeed,
worship at Jerusalem, but they claimed some interest in "the promises
made unto the fathers;" and they conformed to many of the rites of
Judaism. It does not appear that the Ethiopian eunuch was of the seed of
Abraham; but he acknowledged the inspiration of the Old Testament, and
he was disposed, at least to a certain extent, to observe its
institutions. Even the Roman centurion was what has been called a
_proselyte of the gate_, that is, he professed the Jewish theology--"he
feared God with all his house" [58:1]--though he had not received
circumcision, and had not been admitted into the congregation of Israel.
But the time was approaching when the Church was to burst forth beyond
the barriers within which it had been hitherto inclosed, and an
i