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116 the conviction and conversion of those that are without, but for the instruction and edification of those that are within. A constituted church must have its teachers.

[2.] What honour was now put upon the church at Antioch; There the disciples were first called Christians; it is probable that they called themselves so, incorporated themselves by that title, whether by some solemn act of the church or ministers, or whether this name insensibly obtained there by its being frequently used in their praying and preaching, we are not told; but it should seem that two such great men as Paul and Barnabas continuing there so long, being exceedingly followed, and meeting with no opposition, christian assemblies made a greater figure there than any where, and became more considerable, which was the reason of their being called Christians first there; which, if there were to be a mother-church to rule over all other churches, would give Antioch a better title to the honour than Rome can pretend to. Hitherto they who gave up their names to Christ, were called disciples, learners, scholars, trained up under him, in order to their being employed by him; but from henceforward they were called ''Christians. First'', Thus the reproachful names which their enemies had hitherto branded them with, would, perhaps, be wiped away, and disused. They called them Nazarenes, (ch. 24. 5.) the men of that way, that by-way, which had no name; and thus they prejudiced people against them; to remove which prejudices they gave themselves a name, which their enemies could not but say was proper. Secondly, Thus they, who before their conversion had been distinguished by the names of Jews and Gentiles, might after their conversion be called by one and the same name; which would help them to forget their former dividing names, and prevent their bringing their former marks of distinction, and with them the seeds of contention, into the church. Let not one say, "I was a Jew;" nor the other, "I was a Gentile;" when both the one and the other must now say, "I am a Christian." Thirdly, Thus they studied to do honour to their Master, and shewed that they were not ashamed to own their relation to him, but gloried in it; as the scholars of Plato called themselves Platonists, and so the scholars of other great men. They took their denomination not from the name of his person, Jesus, but of his office, Christ—Anointed; so putting their creed into their name, that Jesus is the Christ; and they are willing all the world should know that this is the truth they will live and die by. Their enemies will turn this name to their reproach, and impute it to them as their crime, but they will glory in it; ''If this be to be vile, I will yet be more vile. Fourthly, Thus they now owned their dependance upon Christ, and their receivings from him; not only that they believed in him who is the Anointed, but that through him they themselves had the anointing'', 1 John 2. 20, 27. And God is said to have anointed us in Christ, 2 Cor. 1. 21. Fifthly, Thus they laid upon themselves, and all that should ever profess that name, a strong and lasting obligation to submit to the laws of Christ, to follow the example of Christ, and to devote themselves entirely to the honour of Christ; to be to him for a name, and a praise. Are we christians? Then we ought to think, and speak, and act, in every thing as becomes christians, and to do nothing to the reproach of that worthy name by which we are called ; that that may not be said to us, which Alexander said to a soldier of his own name that was noted for a coward, Aut nomen, aut mores muta—Either change thy name, or mend thy manners. And as we must look upon ourselves as christians, and carry ourselves accordingly, so we must look upon others as christians, and carry ourselves toward them accordingly. A christian, though not in every thing of our mind, should be loved and respected for his sake whose name he bears, because he belongs to Christ. Sixthly, Thus the scripture was fulfilled, for so it was written (Isa. 62. 2.) concerning the gospel-church, Thou shalt be called by a new name, which the mouth of the Lord shall name. And (Isa. 65. 15.) it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name.

27. And in these days came prophets from Jerusalem unto Antioch. 28. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29. Then the disciples, every man according to his ability, determined to send relief unto the brethreft which dwelt in Judea: 30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

When our Lord Jesus ascended on high, he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretell things to come; which not only served for a confirmation of the truth of christianity; (for all that these prophets foretold came to pass; which proved that they were sent of God, Deut. 18. 22. Jer. 28. 9.) but was also of great use to the church, and served very much for its conduct. Now here we have,

I. A visit which some of these prophets made to Antioch; (v. 27.) In these days, during that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch; we are not told how many, nor is it certain whether these were any of those prophets that we afterward find in the church at Antioch, ch. 13. 1.

1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets.

2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one, as he hath received the gift, minister the same. Barnabas came to exhort them, and they, having received the exhortation well, now have prophets sent them to shew them things to come, as Christ had promised, John 16. 13. They that are faithful in their little, shall be intrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions.

II. A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again, prophesying Paul's imprisonment, ch. 21. 10. Here he stood up, probably in one of their public assemblies, and prophesied, v. 28. Observe,

1. Whence he had his prophecy. What he said was not of himself, nor a fancy of his own, nor an astronomical prediction, or a conjecture upon the present workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine; as Joseph, by the Spirit enabling him, understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the famine in Israel in