Volume 2. Number 5. December 6, 1824, pp. 108-117.

• Essays on the Work of the Holy Spirit in the Salvation of Men--No. V. by Alexander Campbell, pp. 108-111.
• To the Editor of the Christian Baptist by Theophilus, p. 111.
• The Disciples Were Called Christians First in Antioch by Theophilus, pp. 111-117.

      ALL the evidences of the marvellous love of Jehovah, exhibited in the salvation of men, are like itself, superlatively grand and sublime. The evidences which command belief, are all miracles; the evidences which corroborate and strengthen that belief, sometimes called "the internal evidences of the record," are admirably moral and rational. The evidences on which the faith of the intelligent rests, are, in the first instance, all miracle. But when we discourse intelligibly on this miraculous evidence, we distinguish miracles, spiritual gifts, and prophecy. We have briefly suggested a few thoughts on miracles, properly so called, and on spiritual gifts, and are now to attend to prophecy. We have already found prophecy amongst the spiritual gifts, as also, indeed, the power of working in others the power of working miracles. But we are now to consider prophecy in a higher and more exalted sense.

      Many of the primitive Christians were possessed of the gift of foretelling future events. Paul declared that the Holy Spirit testified to him in every city, that "bonds and afflictions awaited him." In what manner the Holy Spirit testified this in every city we are informed. Let us take a few instances which settle this point. Acts xxi. 3. Paul found some disciples "who said to him, through the spirit, that he should not go up to Jerusalem," because of those afflictions that awaited him. Philip, the deacon, had "four [108] daughters which did prophesy," and while Paul was there a certain prophet named Agabus, came down from Judea, and when he came into the presence of Paul, he took his girdle and bound his own hands and feet, saying, "Thus says the Holy Spirit, so shall the Jews at Jerusalem bind the man that owns this girdle, and shall deliver him into the hands of the Gentiles." Thus the Holy Spirit testified to Paul by the words of the prophets. This Agabus was a prophet of some note, as appears from Acts xi. 28. "There stood up Agabus, and signified, by the spirit, that there should be a great dearth through all the world: which came to pass in the days of Claudius Cesar." This gift of prophecy differs from another gift of the same name. To prophesy, in the church of Corinth, imported no more than to speak, by inspiration, in a known tongue, to the edification of men; but to foretell future events, by the spirit of inspiration, is, what we are now contemplating. Nor is it our design to attend to those prophecies, which many individuals, in the age of spiritual gifts, uttered for the immediate exigencies of that period, for either the conviction or confirmation of their cotemporaries; but we are now to view the recorded prophecies, which were designed as a standing evidence of the truth testified concerning Christ. We all see the advantages which resulted to both Jews and Gentiles from the recorded prophecies of the ancient revelations, in the times of the Saviour and his apostles. Indeed, the prophecies, written and read, were the last appeal, and the all-convincing or silencing one, against which there was no rising up. But it is not prophecy, in that enlarged sense, which includes the evidence given to the Messiah, before his appearance in Judea, by the Jewish prophets; but it is the prophecies of the New Testament, afforded by the Holy Spirit, in honor of the Messiah and his cause, since his appearance in the flesh, which I am now to consider under this head.

      The greatest wisdom is apparent in this department of evidence. The Spirit, given immeasurably to Jesus, afforded him all means of confirming his mission. His wisdom in exercising the gift of prophecy was admirably adapted to the exigencies of the time. He did not, in the first exercises of this gift, utter predictions that respected events long future: no, this would have been altogether useless in the first place; and, therefore, his first predictions respected events soon to happen with respect to himself and his apostles. If I possessed the gift of prophecy, and wished it to contribute to my honor, I would, doubtless, foretell some events which would soon happen, in order to obtain credit to predictions of greater futurity. So did the Saviour. His first predictions respected events just on the eve of being born. He foretold to Peter, that, on going to the sea, and in casting in his line, he would take a fish with a stater in his mouth. This was a small matter, but as difficult to tell as an event two thousand years distant. He prophesied that he would be killed by the chief priests, and that he would rise from the dead the third day, a few months before it happened. When they were on their way to Jerusalem, he sent two of his disciples to a village, predicting to them that they would there find an ass tied, and her colt with her, and ordered them to bring them to him; at the same time assuring them that, on telling the proprietor that the Master wanted them, he would send them. These little matters all tended to confirm the disciples in their faith concerning him. And, indeed, there was much need that their faith should be well confirmed, as it was soon to be put to a most severe trial. He, therefore, gives as a reason for his numerous predictions, the following: "This I tell you now, before it happen, that when it happens, you may believe?' But, to pass over the numerous predictions that respected minor matters and approaching events, we shall proceed to notice a prophecy of great utility, which respected an event about forty years distant. This prediction was designed for public conviction, and was perfectly adapted to this end. It was of that character of events which must necessarily be notorious and eminently conspicuous. Let us attend to it. When all was tranquil in Jerusalem, the city and the temple standing guarded by the enthusiasm and patriotism of a powerful people, under a Roman procurator; when religion and business were going on in their regular course as for ages, he foretold, that, before the people then living, died; before the existing generation passed off the stage, the city and the temple should be razed, and not one stone left on another that should not be thrown down. « On the Mount of Olives his disciples accosted him privately, saying Tell us, when shall this happen? What shall be the sign of your coming, (to do this,) and of the conclusion of this state?" These questions he minutely answered. He declared the preceding events--the means by which the city and temple would be destroyed--gave directions to his disciples how they might escape this impending calamity, frequently called "the wrath to come," or "impending vengeance." And, as to the precise day, he informed them that he was not authorized to communicate it, for the Father had reserved this in his own bosom, and willed not men or angels to know it; but at the same time, he would so far satisfy them as to assure them that the people then living would not all die till it actually came to pass. This was as definite as a prophecy, so public and comprehensive, ought to be.

      Let the reader remember that this circumstantial prediction concerning an event to be notorious through all the earth, was committed to record, and published through Judea, Greece, acid Rome; in a word, through Asia, Africa, and Europe, many years before it came to pass.--And also let it be noted that the apostles, while they published it, gave exhortations in their epistles to the christians concerning it. Matthew's gospel was published in Judea thirty two years before the destruction of the city and temple; Luke's memoirs of Christ were published in Greece seven years before Titus, the Roman general, razed Jerusalem and made the plough pass over it. Mark's memoirs of Christ were published in Rome five years before this era of vengeance. But, besides these written records, there were all the publishers of Messiah's words and deeds going to and fro through all the world. These are facts, which christians acquainted with the New Testament and the history of the world, believe; and which learned infidels are constrained to admit. That the apostles declared this prophecy to the churches, and that it was uniformly believed, and its accomplishment anxiously looked for, can be easily shewn from their writings. I say, anxiously looked for, because the persecuting power of the Jews was to fall with their city and temple; and the apostles solaced the disciples with the hope of its speedy fall. Paul assured the suffering Hebrews that their sufferings by the Jews would soon cease; [109] "For," said he, "yet a little while, and he who is coming will come, and will not tarry;" he will destroy the Jewish state, and then your infidel countrymen will have to cease persecuting you. This the context declares. He tells the Thessalonians, that the Jews killed their own prophets and the Lord Jesus; that "they were hindering us (apostles) to preach to the Gentiles that they might be saved; so that they fill up their iniquities always. But the wrath of God is coming upon them at length." (Macknight's Translation.) Paul also assures the Romans, that the God of Peace would soon put under their feet the infidel Jews and the Judaizers. The Jews he calls Satan, or the enemy, and adversary. He comforts them with the assurance that God "would bruise Satan under their feet soon." It seems from what Peter says in his epistles, (the latter of which was written three years before the Lord came to avenge his quarrel with the Jews,) that the infidel Jews scoffed the idea of Christ's ever coming, as if the apostles had been long talking about it, and yet he had not come. He consoles the dispersed brethren with these words, "Know that there shall come scoffers in the last days, walking after their own lusts, and saying, Where is the promise of his coming?" And James, in the clearest style, after speaking of the wickedness of the Jews, in a tremendous gradation, which ends in these awful words, "You have condemned and killed the Just One, who did not resist you," exhorts and comforts the christians in these words, "Be patient, brethren, unto the coming of the Lord; strengthen your hearts, for the coming of the Lord draws nigh." From these, and many more expressions and references to the epistles to the predicted fall of Jerusalem, and the power of the Jews, we are authorized to say that this catastrophe was, by all the christians, universally expected for years before its arrival, and therefore they required exhortations to patience under their persecutions, and were consoled by the certainty of the accomplishment of their Lord's prophecy. In the year 70 Jerusalem and its temple were levelled to the dust, after being immersed in all the calamities the Saviour foretold. This event, then, gave a terrible blow to the Jewish adversaries of the christian cause, aid stimulated the christians with fresh courage. Their patience having been tried for many years, the deliverance would be the more appreciated, and their faith would be greatly confirmed. The more extensive the hatred, opposition, and persecution of the Jews had been, the greater publicity was given to the prophecy, and the more convincing the accomplishment. Had I lived in those days, and been so happy as to have been one of those persecuted christians woo had witnessed the catastrophe, I would have argued thus with all opposers of the christian faith--"That Jesus the Nazarene was the promised Messiah, the Son of God, and now the Governor of the Universe, is abundantly proved, not only from the ancient prophecies, from his resurrection from the dead, from the gifts he has bestowed on many of his disciples, from the private prophecies he gave, which have been all accomplished, from his continued presence with his apostles, from the success attendant on their labors; but now, from the accomplishment of one of the most public and particular predictions in the annals of the world. It cannot be denied that this prediction has been read by thousands in the writings of his apostles, has been heard proclaimed a thousand times by his followers; yea, that some are still living who heard him pronounce it; and that it is literally fulfilled, all the world is now witness. I pass over every thing of a mere private character--I fix my eyes exclusively on this astonishing circumstance. I see everything so exactly fulfilled in it; not one of his disciples perished in the siege; they all obeyed his commands; when they saw Jerusalem invested with armies, they fled; the people that were considered an abomination, that makes desolate, have come; the walls of Jerusalem are levelled to the ground; the temple laid in smoking ruins; the nation dispersed. The blood of the righteous prophets has been avenged; and the curse the rulers invoked upon themselves and their children, has come upon them. 'This is the Lord's doing and marvellous in our eyes.' Kiss the Son, lest he be angry. If his wrath be roused for a little, blessed are all they that put their trust in him."

      Such an argument would, we think, be omnipotent with all who would hear and consider it. Besides, this prediction gave a vast weight, and a new impetus to the other prophecies delivered by the apostles in their writings. For when this one, which figured so prominently in all their writings and speeches, was so exactly fulfilled, who would hesitate in looking for the accomplishment of the others in their proper seasons.

      The prophecies delivered by Paul and John concerning the fate of christianity in the world occupy the next place in the written prophecies, and immediately succeed in train to that one now noticed. The size of this paper forbids a minute attention to them. The intelligent will readily perceive, what an essential service they render to the testimony of the apostles. I will only set down the items of Paul's prophecy concerning the great apostacy, which we have lived to witness. "That day (speaking of the last day) shall not come unless there come the apostacy first, and there be revealed that man of sin, that son of perdition, who opposes and exalts himself above every one who is called a god, or an object of worship; so that he, in the temple of God, as a god sits, openly shewing himself that he is a god. Do you not remember that when I was still with you, I told you these things? And you know, what now restrains him, in order to his being revealed in his own season. For the mystery of iniquity already inwardly works, only till he who now restrains be taken out of the way. And then shall be revealed that lawless one. Him the Lord will consume by the breath of his mouth, and will render ineffectual by the bright shining of his coming. Of whom the coming is after (or similar to) the strong working of Satan, with all power, and signs, and miracles of falsehood." (2 Thess. ii. 3-9. Macknight's Translation.) This is as minutely descriptive of the apostacy, called anti-Christ, as the Messiah's description of the destruction of Jerusalem.

      John informs us that he was in the Spirit, in Patmos, on the Lord's day, when the Messiah vouchsafed him a prophetic view of the church's history till the end of time. In this prophecy, declared to be the fruit of the Spirit, we have a most signal evidence of the truth of the apostle's testimony. The prediction of the destruction of Jerusalem, forty years before it came to pass; the prediction of the dispersion of the Jews, which yet exists; the prediction of the rise of the apostacy, and the removal of the Pagan power of imperial Rome, hundreds of years prior to the event; and the prediction of the downfall of the anti-christian kingdom, with the means eventuating therein; (a part of which we have lived to see,) constitute a sort of standing [110] miracle, in attestation of the truth of the divine authenticity of the christian religion, which we owe to that Holy Spirit, which searches and reveals the deep designs and counsels of God.

      These brief notices of the work of the Holy Spirit in revealing the saving truth, and in confirming it by miracles, spiritual gifts, and prophecy, merely suggest to the intelligent reader a train of reflections, which, if followed out, may lead to a further acquaintance with this most interesting subject, than could be communicated in volumes of essays of this diffuse and general character.

      It must be remembered in all our inquiries into this, and every other question pertaining to the revelation of God, that it was all given since men fell into a state of sin and misery; and that, like every other work of God, it is perfectly adapted to the end for which it was given; that is, to make wise to salvation those that are ignorant and out of the way, and to guide those that are reclaimed by it in the paths of righteousness and life.

      Hitherto we have been considering the Holy Spirit as the Spirit of Wisdom, and the Spirit of Power. We have not yet introduced him as the Spirit of Holiness or of Goodness. This will be more particularly attended to by and by.--For it is not only revealed as the spirit of wisdom and of power, but also as the spirit of all goodness in man. As the Spirit of Wisdom and of Power, it was the author of all the miracles, spiritual gifts, and prophecy; but as the Spirit of Goodness, it is the author of that principle in christians, which inclines and enables them to cry Abba, Father.

EDITOR.      

To the Editor of the Christian Baptist:

      SIR--UPON receiving the proposal for your intended monthly paper, I immediately became a warm and interested advocate for the encouragement of the work, and have ever since continued to read it with pleasure, and, I hope, with profit. The first and leading sentence in your proposal was that which chiefly and forcibly engaged my attention; namely, that "the Christian Baptist shall espouse the cause of no religious sect, excepting that ancient sect, called christians first at Antioch " I was naturally led to expect, according to my conception of things, that you would have commenced with, at least, a brief, comprehensive, and authenticated view, or scriptural demonstration, of the religious principles and practice of that ancient and venerable sect: a sect which I long wished to see drawn forth out of the obscurity of antiquity, and justly exhibited to public view--not, indeed, in the glowing colors of the poet or orator, but in the incontrovertible items of scriptural facts, which no intelligent professor of the divine authenticity of the sacred record, could, with any show of reason, controvert. Such an exhibition, distinctly and fairly delineated, would, in my opinion, have happily served as an expressive life-picture or a frontispiece to the work; and furnished the reader with a proper and authentic contrast to the present corrupt exhibitions of Christianity. Though you have not attempted this, in the manner I supposed, and fondly expected; yet I must acknowledge, as I most cheerfully do with heartfelt approbation, that you have contributed much towards it in a variety of interesting particulars; which it is not my intention at present to collect, and present together in a combined point of view; but rather, with your permission, to submit to the consideration of your readers what appears to me, on incontrovertible documents, to have been the peculiar and distinguishing principles and practice of that ancient and venerable sect, whose cause you so decidedly and zealously appear to advocate, in the face of almost universal opposition. If what I shall offer, shall appear, what I most sincerely desire and intend, a genuine exhibition, or life picture, of the ancient Antiochian sect under consideration, it is well: if otherwise, I shall thank you, sir, or any of your readers, to favor me, and the public with such corrections as will do justice to the original, and cause those prime heritors of the christian name to live once more within the sphere of human contemplation, should it be only on paper.--Your compliance, &c. will much oblige, sir, yours and the public's humble servant,

THEOPHILUS.      

      THE distinguished subjects of this essay were, by their historian Luke, denominated "the disciples" and "the saints," and both with a manifest reference to the Lord Jesus. The same author also informs us that they were accustomed to consider and address each other as brethren; wherefore he likewise uses this epithet in speaking of the characters under consideration. He also styles the aggregate or assemblage of those collected and dwelling together in any place, "the church in," or "at," such a place; or simply "the church;" and in the plural, "the churches." For the authenticity of these remarks, as well as for a variety of other important items respecting the subjects of our present inquiry, the reader is humbly and earnestly requested to peruse with attention the first twelve chapters of the history of these people, with the first three verses of the thirteenth; viz. of the Acts of the Apostles.

      Now, as descriptive epithets are always intended to convey to us some knowledge of the thing described, let us advert a little to the import of the above epithets which were given to those people individually and collectively considered, and also how they came by those epithets, or on what account they received them. As to the first, namely, "disciple," we know it signifies scholar or learner; that is, one who subjects himself to, or under the teaching of, a certain master, that he may learn and practise his instructions for the very purpose for which they were given. Now, when any person puts him self thus under the guidance and direction of another, he actually becomes his disciple. It has been already observed, that the members of this ancient sect received the appellations both of disciples and saints in relation to the Lord Jesus: it therefore necessarily follows, that they acknowledged him their only Master; for this was one of his primary injunctions, that his disciples should acknowledge no master but himself. Matt. xxiii. 8-10. Again, addressing his disciples, he says, "You call me Master and Lord, and you say well, for so I am." John xiii. 13. These, then, were his exclusive claims on his disciples, that they should acknowledge him exclusively their immediate and only Lord and Master, or Teacher, under God the Father, who had delivered all things into his hand. And here let it be noted that it was in direct opposition to him in these his righteous claims, that the Jews cleave to Moses, as their only Teacher under God; saying to one of his followers, "You [111] are his disciple; but we are Moses' disciples." John ix. 28.

      We have found, then, the first grand distinguishing peculiarity of that ancient sect of religionists, viz. that in all matters of a religious nature; that is, all matters of faith and obedience, or whatsoever respected the conscience; they acknowledged but one Lord and Master, one divine authoritative teacher, even Christ. Wherefore, in compliance with this leading principle, we find the apostles, those prime ministers of the gospel, always addressing their disciples in the name of the Lord Jesus Christ, whether they command or exhort. Moreover, in order to substantiate their claim to the discipleship it was indispensably necessary that they should not only profess to receive Christ as their only Master and Lord, but they must also abide in him by abiding in his word, and his word abiding in them. John xv. 7-10. If you continue in my word, said he to those Jews that believed to him, you are my disciples indeed; and you shall know the truth; and the truth shall make you free. John viii. 31. 32. Under this particular we shall notice at present but one item--one primary clause; to which all that would become his disciples must heartily submit. See Luke ix. 23. And he said to all, if any one will come after me; (that is, if any one will become my follower--will put himself under my guidance and direction,) let him deny himself, and take up his cross daily, and follow me: that is, and then follow me; for no one, as if he had said, can become my follower upon any other terms. For this see also Luke xiv. 26-33. Thus, we may rest assured (as appears from their history) did those who were afterwards called christians at Antioch, come to enjoy the distinguishing and blissful privilege of discipleship.

      But before they were called christians, we find they had been also called saints; that is, according to the real import of the term, persons separated to God--holy persons; for all persons or things that are in some peculiar or special manner--for some peculiar or special purpose--separated to the service of God, are, in the fixed style of the Holy Scriptures, termed sanctified or holy. Now we may clearly perceive in the foregoing items respecting the persons under consideration, that they were justly entitled to this epithet; and also upon what account they were so. They had professedly received Christ in his proper character; had manifestly complied with the terms of discipleship as above, "had purified their souls in obeying the truth through the Spirit," and thus had become sanctified through the truth, according to John xvii. 17. and were actually manifesting the truth of their discipleship by walking in love, according to John xiii. 35. "By this shall all know that you are my disciples, if you have love one to another." Now being thus affected with the truth, they had manifestly become "a chosen generation, a royal priesthood, a holy nation, a peculiar people; to shew forth the praises of God, who had called them out of darkness into his marvellous light." They were, therefore, upon the highest considerations known amongst men, properly called saints. What a beautiful gradation in the process of the divine economy towards this ancient and highly distinguished people! First called disciples, being really made such by divine teaching; that is, by the word of the truth of the gospel; next called saints, being sanctified through the truth, believed; then, brethren, being united in and by the truth under one head, namely Christ; the head of the redeemed family of mankind, under his Father; for "the head of Christ is God;" "of whom (as the Great Father of All) the whole family in heaven and earth is named." Put these items together, and we shall find those favored people at length rightly called Christians, who were first by an orderly succession and concatenation of effects, the disciples, the saints, and the brethren of Christ. The propriety of this crowning epithet will appear conspicuously evident if we consider its import. "Christian" is a derivative from Christ. Now the term "Christ" signifies anointed, or the Anointed One; of course the term "Christian" naturally and necessarily signifies a partaker of the same anointing by derivation and communication, but in a lower and subordinate degree; as derivatives are also frequently diminutives, both in the ancient and modern languages. Upon this interpretation of the import and relation of the terms, let us advert to divine declarations upon this subject. John i. "We beheld his glory, the glory as of an only begotten of the Father, full of grace and truth; and of his fulness have we all received, even grace for grace." "For it pleased the Father that in him should all fulness dwell." Col. ii. 19. "You have an unction from the Holy One, and know all things. The anointing which you have received of him abides in you. The same anointing teaches you all things, and is truth," &c. John ii. 20-25. Hence we see the above interpretation fully established. In this epithet we may perceive the accomplishment of ancient prophecies.--"For thus says the Lord God, (speaking of Messiah's people in the aggregate, under the ancient terms of Zion and Jerusalem,) "The Gentiles shall see your righteousness, and all kings your glory; and you shall be called by a new name which the mouth of the Lord shall name." Again, in relation to this new name, speaking of the same people, in contradistinction to the unbelieving, stiff-necked, and rebellious Jews, (those obstinate adherents to Moses to the rejection of Jesus,) he says: "Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be ashamed; behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for vexation of spirit. And you shall leave your name for a curse to my chosen; for the Lord God shall slay you, and call his servants by another name. For behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind" And, "as the new heavens and the new earth which I will make, shall remain before me, says the Lord so shall your seed and your name remain." Isaiah lxii. 2. lxii. 13-15. 17. lxvi. 22.

      How completely verified these ancient predictions, both in Messiah's people, and in the Jews that rejected him, no one, who has attentively read the New Testament as an authentic record, can be at a loss to determine. Those especially who have read Josephus' account of the final destruction of Judea and Jerusalem by the Romans, can be at no loss to perceive the awful verification of the above predictions in relation to the latter. It farther appears from the above citations, that the new name of Christian, first given to the primitive disciples at Antioch, was of divine original, and not merely by accident, or of man's devising. See Isaiah lxii. 2. as also the common use of the word "chrematisai."[112] (called) seems to signify. This will also appear reasonable, both from the character of the subjects so called, its perpetuity and extent, and the important ends to be answered by it. Indeed all these things are recognized in the documents before us. It was to be the name, the only distinguishing name of the Messiah's people; therefore, it was meet that it should be imposed by himself--that "the mouth of the Lord" should name it. Again, its perpetuity was to be equal to its extent; for as this important name was to cover or include the whole of Chris's people co-existing upon earth at any one time, so it was to continue to the end of time "so shall your seed and your name remain." Again, it was to answer the most important ends to the subjects; it was to absorb and obliterate for ever all names of partial distinction in the grand republic of religion and morals; and thus to unite to one grand religious community, without distinction, the whole human family under Christ--we mean as many of all nations as should believe to his name. Accordingly we find this name first given to the disciples at Antioch, in Syria, shortly after the gospel had been first preached to mere Gentiles, in Cesaria, in the house of Cornelius; the immediate consequence of which, as appears, was the exhibition of the gospel to the citizens of Antioch, without distinction of Jew or Gentile; and that with great success amongst the latter. See Acts xi. 19-24. Now for the first time, a great and mixed multitude, but chiefly Gentiles, were converted in the same city, and became together disciples of the same Lord. Now was the time, the precise time, when a new and appropriate name became necessary in order to unite these hitherto dissociated and jarring characters into one associate body: a name, too, of such powerful import, as might supersede and bury forever all offensive recollection of former hateful distinctions. Now we see that it was at this critical juncture, this precise point of time, and not before, that the new name was given. Indeed, it had never been necessary before, while discipleship was confined to the Jews, and their religious proselytes only; for these were already united in the religion of Moses. See, reader, the wise and gracious management of the divine economy! and that the Lord does nothing in vain! Well might the apostle say, that, "in the exceeding riches of his grace, he has abounded towards us in all wisdom and prudence." We come now to the last of those descriptive epithets by which the sacred historian denominates the aggregate of the christians dwelling together in the same vicinity, and statedly assembling together in the same place for religious purposes, viz. the church in or at such a place; and speaking of a number of such assemblies in any country, province, or district, he calls them the churches within such limits. See Acts ix. 31. &c.

      If we advert to the literal and intrinsic force or meaning of the original term which we translate church, we will find it equivalent to called or chosen out of. Now the propriety of this epithet to a society or association of such characters as we have been considering, is sufficiently manifest from the whole of the premises before us taken together. Considered as disciples, they were separated from the authoritative teaching of all others in religious matters, to the One Master; in consequence of receiving him and his doctrine, they became saints, i. e. separated to God. Thus united under one head, they became brethren; and, as such, associated for religious purposes, they became manifestly the called or chosen out of the rest of mankind, to the worshipping of God according to Christ Jesus.

      Having thus briefly, and, we hope, strictly, according to the true import of the record, investigated the distinguishing peculiarities of that ancient sect, called "Christians first at Antioch," through the medium of the descriptive epithets by which they were originally denominated, let us now proceed to inquire more particularly into their religious tenets and practice, through the medium of other authentic documents concerning them, which we also find upon the sacred page.

      We have already observed that their prime original epithet' was simply that of "disciples" in relation to Christ, whom they considered as the only authoritative teacher under God, to whom only they were to hearken in matters of religion, according to the voice that proceeded from the Excellent Glory at his baptism and transfiguration--"This is my beloved Son, in whom I am well pleased--hear you him." But, upon this, it will naturally occur, that it was the privilege of a few only of those who were afterwards called "disciples" to have been personally acquainted with Christ, and, of course, to have been under his immediate teaching, and probably none of those at Antioch who first received the christian name. How, then, did they become his disciples, in the strict and proper sense of the term, as we have scripturally understood and considered? The answer is obvious. It was in consequence of the commission given to his apostles after his resurrection, and shortly before his ascension, to "go into all the world, and preach the gospel to every creature; to disciple, or make disciples of all nations," &c. We say, then, that the principle which originated their discipleship, and that of all others, from the day of Pentecost and afterwards, to the end of the world, was laid in the above commission--can be found no where else, and must be traced up to that source.

      In the first commission Christ gave to the twelve, with particular instructions to go only to the lost sheep of the house of Israel, (Matt. x. 40.) he sent them forth with this declaration, "He that receives you receives me; and he that receives me, receives him that sent me." Again, in his instructions preparatory to this last and great commission, addressing his heavenly Father in their behalf, he says, "As you have sent me into the world, even so have I also sent them into the world." John xvii. 18. And addressing them, he says, "As the Father has sent me, even so send I you. And when he had said this, he breathed on them, and says to them, Receive you the Holy Ghost. Whosesoever sins you remit, they are remitted to them; and whosesoever sins you retain, they are retained." John xx. 21-23. Thus instructed, qualified, and commissioned, they were sent forth into all the world, as the ambassadors and representatives of Jesus Christ to the nations, to disciple them in his name, with the assurance of his continual and manifest presence with them. "And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following." Mark xvi. 20. Thus it appears that they were, in the most strict and proper sense of the terms, the representatives of Jesus Christ to the world--even as he was of the Father. He identifies them with himself, even as he identifies himself with the Father. And as he, the Great Apostle [113] of the Father, received from him the Holy Spirit, with power also to acquit, or hold guilty, according to the tenor of his commission to a guilty and rebellious world; so he likewise imparts the same powers and privileges to his apostles. See the above citations. With the strictest propriety, may all who received them in character, and. through faith in their testimony concerning Jesus, became obedient to their doctrine, be called the disciples of Christ: for they preached not themselves, but Christ Jesus the Lord; and whatsoever they did, taught, or commanded in the accomplishment of their commission, it was all in the name of the Lord Jesus.

      But it farther appears, from the history of this ancient sect, that the disciples at Antioch, who first received the christian name, did not receive the gospel immediately from the apostles. See Acts xi. 19-24. Nevertheless, they received it, as all did, who, from the commencement of the gospel dispensation, that is, from the day of Pentecost, believed in Jesus, and were baptized into his name. We mean, they received the gospel in consequence of the apostolic commission; upon the execution of which the apostles were fully instructed and authorized to enter on the day of Pentecost, but not before. Compare Luke xxiv. 46-49. with Acts i. 4-8. and the second chapter throughout. We say, then, that all who received the gospel from that day to this, received it by means of the execution of this commission, which actually commenced on the day of Pentecost, by the preaching of repentance and remission of sins, in the name of Jesus, to all nations; a sample of which was, that very day, providentially assembled at Jerusalem. Some of all these, it appears, gladly received the word, were baptized, and afterwards, upon the persecution that arose about Stephen, being scattered abroad, went everywhere preaching the word. And some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake to the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed and turned to the Lord. Acts viii. 1. 4. with xi. 19-21. Thus the Antiochians received the gospel, not immediately from the twelve, but from persons whom they had discipled. But these also had the promised presence, for "the hand of the Lord was with them" which plainly shews that the commission was so limited as to confine the whole work of evangelizing, or discipling the nations, to the twelve or thirteen primary apostles, (adding Paul to the number;) but was intended to include all who, receiving those in character and believing their testimony, were thus qualified and disposed, by the grace of Christ, to co-operate for accomplishing the grand object of the commission; and these also it appears were made partakers of miraculous powers, (see Mark xvi. 17. 18. with Acts viii. 5. 6.) some of one kind, and some of another; but none of them were equal to the apostles; for they, as the complete and immediate representatives and plenipotentiaries of Jesus Christ, possessed, in the most eminent degree, all the powers he had received of the Father, as the great Preacher and Apostle of God. He had power on earth to forgive sins--so had they. He had power to communicate the Spirit to empower others to work miracles--so had they. He had power to work all kinds of miracles himself--so had they, &c. &c. &c. And all who, after them, received the Spirit, received it through their ministry, either mediately or immediately. Hence they are enthroned heads, judges, and lawgivers to the christian church; and, in this sense, the founders or foundation of it, next to Christ himself; for they also labored, suffered, and died for its sake: but in all things he must have the pre-eminence, who purchased the church with his own blood. In short, Christ had so completely identified the apostles with himself, that whosoever received them, received him; that whosoever persecuted them, persecuted him; and that whosoever kept their sayings, kept his also; for the words they spake were not theirs, but the words of him that sent them. Hence, even in the most difficult circumstances, they were not to premeditate what to say; for, upon every emergency, it should be given them immediately what they ought to say. These things being so, it necessarily follows that whosoever received the word which they preached, upon the confirmatory evidence which the Lord by them exhibited, received Christ and his word; submitted to hint, and were taught by him, and so became, to all intents and purposes, his real and genuine disciples, (whoever the immediate preachers might be,) and were therefore justly entitled to the new name of Christian. And here let it be strictly noted, that all who were divinely called to co-operate with the apostles, in the first instance, under their commission for evangelizing and discipling the nations, were also indued with a portion of their spirit, enabling them to speak the necessary languages, and to work miracles for the confirmation of the word. See the above quotations, with 1. Cor. 12th and 14th chapters.

      Having thus briefly substantiated the claims of the Antiochian converts to the discipleship of Jesus, and of all others who received the word as they did, not immediately from the lips of the apostles, but from some of those whom they had discipled, or that had heard and believed their word--we come now, in the last place, to investigate more particularly the religious principles and practice of those primitive disciples; and this we shall attempt through the medium of the commission itself, and of those authentic documents which we have on record respecting its execution. For this purpose we shall advert to the items of the commission in their natural and proper order. To proceed, then, we find it prefaced thus: "And Jesus came and spake to them, (the eleven,) saying, All power (that is, all authority,) is given to me in heaven and in earth; go you, therefore," &c. Here we perceive that the commission is predicated upon the unlimited authority of Jesus. "Go you into all the world, preach the gospel to every creature," or disciple all nations, "baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them (the discipled) to observe all things whatsoever I have commanded you. He that believes and is baptized shall be saved; but he that believes not shall be damned. And, lo: I am with you always, to the end of the world." Matt. xxviii. 18-20. with Mark xvi. 15. 16.

      Here, then, in the first place, it is evident that whosoever believed what the apostles were commissioned and commanded to preach throughout all the world, to every creature, (that is "the gospel,") and were baptized as above, the same were discipled, that is, were made disciples of Jesus, and became thereby entitled to the promised salvation.

      In the second place, it is equally evident that the discipled were to be farther instructed; namely, to observe, that is, to keep in mind and reduce to practice the "all things" that Christ had [114] commanded, or should command his apostles to teach the disciples. Farther (with respect to the duties either of apostles or disciples) the commission saith not. Consequently the religious principles of the disciples were principles of faith and obedience; to believe the gospel which the apostles preached, and to reduce to practice what they enjoined in the name of Jesus, completed the character of a disciple. So much we evidently learn from the commission itself: for farther particulars we must have recourse to the execution of it; that is, to its actual accomplishment in the preaching and teaching of the apostles. In this part of the investigation two important points respecting Christianity, necessarily come to be determined, viz. What is the gospel, and what the law of Christ? The belief of the former, constituting the faith; and the obedience of the latter, the duty of the christian. "For the christian is not without law to God, but is under law to Christ."

      It has been already observed that the preaching of the apostles under this last and great commission, the object of which was the evangelizing of the world, commenced on the day of Pentecost. On that memorable day repentance and remission of sins began to be published in the name of Jesus, to all nations, at Jerusalem, viz. that whosoever believed in him and was baptized into his name, should receive the remission of his sins, and the gift of the Holy Spirit." See Acts ii. 22-39. In the course of this sermon Jesus of Nazareth is proclaimed as "a man approved by God--by miracles, and wonders, and signs, which God did by him:" that, "being delivered by the determinate counsel and foreknowledge of God--he was taken and by wicked hands crucified and slain"--that God raised him from the dead--that he exalted him to his right hand--that "having received of the Father the promise of the Holy Spirit," he had poured forth upon his apostles and the other disciples assembled with them, the wonderful things which were then apparent: in a word, that he had made that same Jesus, which they had crucified, both Lord and Christ. As many as appeared convinced of the truth of this testimony, were exhorted to repent; that is, to be of another mind; to cease from their opposition; and be baptized into his name, in order to the remission of their sins. The result was, as many as believed the things thus testified concerning Jesus, gladly embraced the invitation, and were baptized, and so became his disciples, and were added to the hundred and twenty; and the Lord continued to add to their number daily such as should be saved. The effect of the next sermon (recorded Acts iii.) is the addition of five thousand. In the eighth we are informed that the number of the disciples multiplied in Jerusalem greatly, and that a great company of the priests were obedient to the faith; that is, became baptized professors of the truth which the apostles testified concerning Jesus; for all the obedience the gospel calls for, in order to salvation, is, that men believe it, upon the evidence which God has afforded, and so be baptized. "He that believes and is baptized, shall be saved." We have only yet advanced to our inquiry from the beginning of the 2d to the 8th verse of the sixth of the Acts, and we find ourselves introduced to a great multitude of disciples, the great majority of whom afford the most striking evidence of entire devotedness to the truth, and of its most blissful effects: they afford, we say, the most convincing marks of genuine discipleship. Are these not Christians? Are they not justly entitled to this new and distinguishing name? Are we not justifiable in considering them as a sufficient sample or specimen of christian character? We certainly think we are. If not, we despair of finding their superiors upon record. If ever the gospel was purely preached, they did it. If any thing believed amongst men could produce supernatural and heavenly effects, sure they were in possession of it. We speak of the mother church, the church of Jerusalem, which at this time was exceedingly numerous--full of benevolence, of hospitality, of brotherly kindness, and charity. Let us then pause here a little, and review with all possible attention the history of those wonderful people that we may distinctly apprehend what was preached and believed amongst them that produced such wonderful effects.

      It was preached that Jesus of Nazareth, with the fame of whose character they were well acquainted, as "a man approved by God by the miracles, and wonders, and signs which God did by him," was the great prophet predicted by Moses. That he was the Messiah, the Son of God, whom they had wickedly crucified; that God had raise him from the dead; that he had exalted and glorified him at his right hand, a Prince, and a Saviour, to give repentance to Israel and forgiveness of sins; that the Father had constituted him Lord of all; had conferred upon him the promise of the Holy Spirit, that he might send him down upon his disciples; that he must reign until all his enemies be made his footstool; that heaven must be his residence till the times of the restitution of all things; they also preached through Jesus the resurrection, and, of course, the final judgment; and that there is no other name under heaven, given among men, whereby we must be saved; that whosoever believed in him and was baptized, should receive remission of sins and the gift of the Holy Spirit. These various items, taken in connexion with the proper arguments, will be found to be the amount of the apostles preaching concerning Jesus, in the portion under consideration, down to the 8th verse of the 6th chapter. And, indeed, the whole of their preaching, in as far as we have any specimens upon record, is concerning Jesus. And if we should add all that is found in the Acts of the Apostles to the above items, it would scarcely add a new idea. Thus we find the apostles preached, and thus the primitive disciples believed. How simple! how comprehensive their faith!

      As to their practice, they continued stedfastly in the apostles' doctrine, and in the fellowship, and in the breaking of bread, and in the prayers. Thus they manifested the stedfastness and reality of their faith, by their cheerful and persevering obedience. But were we, in the mean time, to condescend to all the particulars relative to their practice, according to the injunction in the second item of the commission, it would lead us to transcribe the greater part of the epistles afterwards addressed to the churches. This, however, we shall not attempt. But, taking for granted, what all must grant, namely, that they were obedient in all things, to the commands and exhortations of the apostles, with the exception of some incidental irregularities, which, upon being reproved, were speedily corrected, we may justly view their character through the medium of those epistles, placing to their account all the commendations, with the obedience of all the commands and exhortations contained in them. This being granted, we have before us on the sacred page the most precise [115] view of the religious principles and practice, or of the faith and obedience of the primitive Christians. For whatsoever the apostles preached concerning Jesus and the blessings to be enjoyed through him, or concerning the punishment by him to be inflicted upon the unbelieving and disobedient, constituted their faith, in contradistinction to all others, whether Jews or Gentiles. In like manner, whatsoever the apostles taught them, in the name of Jesus, to observe and do, constituted their obedience. And here let it be carefully noted once for all, that faith and obedience comprehend the whole of Christianity; and that, upon the premises before us, we have a distinct and complete view of the gospel and law of Christ, the belief and obedience of which constituted the religion of the primitive Christians. These things being so, we can be at no loss, with the New Testament in our hands, to attain to the pure, original, uncorrupted religion of Jesus; if we only attend to it, and place all our religion in the belief of what the apostles have declared concerning him; and, in the obedience of what they have enjoined in his name, as therein recorded. We think it, therefore, needless to be more particular, as it is by no means our intention to transcribe the New Testament; but only to exhibit the leading and comprehensive outlines of the religious character of that ancient and famous sect, called "Christians first at Antioch." We shall therefore conclude with a review of the characteristic outlines of the picture which we have drawn.

      In the first place, then, considering this ancient sect in the light of the descriptive epithets by which they were originally distinguished before they received the appellation of "christians," we found they were at first called "the disciples" in relation to Jesus of Nazareth, on account of their exclusive adherence to him as their only master or teacher in all matters of religion and morality: next, that they were also called "the saints," and "your saints" in relation to Jesus as separated to him, and sanctified by the belief of his word: afterwards, that they were called "brethren," as united by those bonds under one head into one family; the aggregate, or assemblage of which, in one place, was called "the church," that is, the assembly of the called or chosen out of the common mass of mankind, in that place. And lastly, upon the union of Jews and Gentiles into one associate body, which appears to have taken place first in Antioch, they received the new, appropriate, and distinguishing name of "Christians," as partakers with Christ in that divine unction wherewith he was anointed; the great Prophet, High Priest, and King of his church: by a participation of which they also became a royal priesthood, being thereby made kings and priests to God. This, then, was that new and royal name by which the Lord was graciously pleased to designate and distinguish his people.

      In order to a more full developement of the religious principles and practice of this distinguished people, we had recourse to the apostolic commission, the execution of which gave birth and being to Christianity, being persuaded that whatever these were, they were such in consequence of the accomplishment of this commission. In this part of our investigation we found the apostles authorized and instructed to preach the gospel throughout the world, to every creature; to baptize the believers of it; and afterwards to teach them to observe all the commandments of the Lord Jesus, with the gracious promise of his presence to be with them continually in so doing; that, therefore, to believe the gospel which the apostles preached, and to reduce to practice what they commanded in the name of Jesus, completed the character of a disciple; faith and obedience being all that was contemplated and required in the commission: consequently, that the religious principles of the disciples were principles of faith and obedience.

      In order to determine more particularly the subject matter of their faith and obedience, or what they believed and practised, we had recourse to the authentic record of the apostles' preaching and teaching from the beginning of the second to the eighth verse of the sixth chapter of the Acts of the Apostles. Upon the whole, without resuming particulars here, we found that the entire subject of their preaching was Jesus Christ, and him crucified; and that the whole of their teaching was brotherly kindness and charity, with a stedfast and persevering attention to the ordinances; viz. to the fellowship, to the breaking of the bread or of the loaf, and to the prayers. See the original, Acts ii. 42. For the continual observance of all which, it appears they were pre-eminent. Hence we clearly perceive what they believed and practised; namely, that the subject matter of their faith was the gospel, or every thing the apostles preached concerning Jesus--and of their practice, every thing the apostles commanded them to do in obedience to his authority. Neither more nor less than this was required in the commission, nor exhibited in the execution of it, as to faith and obedience. As to farther particulars respecting the moral and religious practice and conduct of those primitive saints, we think we have justly placed to their account the observance of all the practical injunctions contained in the epistles to the churches. Reader, if you would contemplate them in the beauty of a full drawn character, extract from the Holy Scriptures whatever is clearly asserted concerning Jesus, and place the sum total to the account of their faith:--next proceed in the same manner, from the commencement of the gospel dispensation, (Acts ii.) to the end of the book, and place to the account of their obedience every injunction moral and religious, you can collect; and you will have a compete picture of a genuine and approved disciple. "If you continue in my word," said Jesus to those Jews that believed on him, "then are you my disciples indeed." John viii. 31. And when you have done this, see that you realize the same faith, upon the same evidence, and that you reduce to practice the same injunctions, in obedience to the same authority: so shall you also be a disciple indeed; suppose you had never seen a religious book but the Old and New Testament and, in so doing, you will not lose your labor.

      Lastly, for the detection of error, please to contrast this full drawn picture of pure primitive Christianity with its present exhibition in the world; and you will see how vast the difference, both in principle and practice. In the former, the gospel preached by the apostles, and believed, was the faith: their commands, directions, and exhortations, delivered in the name of the Lord Jesus, was the law. The belief of the former, confessed in and by baptism, constituted a disciple, and entitled the person to the enjoyment of the remission of his sins and the gift of the Holy Spirit; the grand, comprehensive, and essential principles of salvation. The obedience of the latter evinced the reality of his discipleship, recommended him to the esteem of his brethren, kept him in the love of God, and in the enjoyment of that peace which passes all [116] understanding but of him that has it; nourished up and ripened his soul for a blissful and glorious immortality. Here all was evident, certain, and satisfactory; founded upon a divine testimony, divinely attested; God himself, by signs and wonders, and divers miracles and gifts of the Holy Spirit, bearing witness to the truth and certainty of every item of the faith and obedience inculcated. Here was nothing of human authority--nothing of the opinions or inventions of men. No contested propositions to be first proved by human reasonings, and then to be believed or practised by the disciples who acknowledged apostolic authority. But how is it now! Surely the very reverse. Alas! when will it be so again? Never, surely, until the professors of christianity return to the original standard of christianity--the New Testament; and until they be persuaded, with the primitive disciples, to place the whole of christianity in believing what the apostles preached and taught concerning Jesus, and in obeying what they enjoined upon disciples individually and collectively--that is, upon individuals and churches.

THEOPHILUS.      

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