see, in one view, the writers whose testimonies we have hitherto collected. He will hereby be enabled to estimate the force of that numerous, unbroken, concurring chain of evidence, which we have laid before him. Besides those writers already reviewed, he will see also, in the chart, the names of Hippolitus and Origen, who belong more strictly to the next century; because in that century they chiefly wrote and flourished. But they lived also in this century. They are important evidences in favour of the Apocalypse. They carry on the testimony by a strong and regular concatenation to the middle of the third century after Christ; after which time, we can expect little or no accession of external evidence, concerning any inspired book.

The testimonies of Hippolitus and of Origen, will be exhibited in a succeeding chapter.

(To be continued.)

FOR THE CHRISTIAN'S MAGAZINE.

The Import of the Name CHRISTIAN. LUKE informs us in the 11th chapter of the Acts of the Apostles, that the disciples were called Christians first at Antioch. They had heretofore been called disciples, saints, and brethren, among themselves; but Galileans and Nazarenes, by their enemies. Whether this name was given them by divine appointment or not, is a matter of dispute among learned men. Without entering into the merits of this dispute, we design, in a few important particu

lars, to illustrate the import of the name.

This is full of excellent instruction to animate and direct all the humble followers of the Lord Jesus.

Christians are so called from Christ, their anointed Master;

First, on account of their union with him by faith. They are members of that mystical body, of which he is the head. This union is intimate, inseparable, and spiritual. It is illustrated in Scripture, by various metaphors. Sometimes it is compared to the union between the vine and its branches: at other times to the marriage covenant between husband and wife, by which they become one flesh. Christ is also called the foundation, the chief corner-stone! his people lively stones, built on him. Nay, he is said expressly to be the life, emphatically and exclusively, of his people.

This union, the Apostle in his epistle to the Ephesians, calls a " great mystery." Of it the carnal and unregenerate sinner can form no idea; and yet in believers it is a sensible operative union; as much so as the union between the head and the members. The bonds of this union are, the Spirit on Christ's side, and faith on the believer's. The Holy Spirit enlightens the mind, subdues the will, and captivates the affections, of those in whose hearts he works. They, on their part, enabled by him, believe in the blessed Redeemer, and put to their seal that God is true. Thus new and spiritual life is infused into those who were naturally dead in trespasses and sins. They awake from their sleep, and start in the Christian life with vigour-too much indeed for their strength, for they calculate not on the length of the day.

Did not Jesus by his Spirit carry on and sustain the work, which he had commenced, the believer after the first race would fail. His Lord and Head, however, is

faithful. Having once made him his, he never forsakes him, but abides with him to the end. Ofttimes, indeed, his Spirit being grieved, the sensible manifestations of his presence are withdrawn. Then the bereaved disciple seeks him whom he loves. With the bride, in Canticles, he seeks him in the streets and broadways; in the means of grace, the institutions of Christ's appointment. Having found out the cause of his being deserted, he puts away the Achan out of the camp of his heart, and Jesus returns to him in love. Oh how tender and exquisite the meeting!

Thus believers are so intimately united to Jesus, that they cannot spiritually live without him. He must water their souls with his grace, or they die. Without it their faith would end in unbelief. He first wrought faith in their souls. He must support the work of his hands. To do this his covenantfaithfulness, his love and tenderness, all are pledged. Hence it is not a nominal faith which unites to the Saviour. It is the faith of God's operation. It is living faith implanted in the soul, in the moment of regeneration. Without this radical change there is no faith; and without faith there is no union with Christ. He who is not united to Christ, is no Christian. Betwixt these different positions there is an inseparable connexion. Destroy the one, and you destroy the whole. Deny the one, and you cannot believe

any.

As a consequence of this union of all believers with Christ, they devote themselves entirely to his glory. They are no longer their own; they are bought with a price. The dominion of self is annihilated in their hearts. Jesus is all and in all to them. They live to those purposes and ends for which he died. They wait for his guidance; depend upon his strength; draw from his fulness.

They honour him as their Lord, ascribing all merit to him alone. Hence they are called Christians after Christ, because he made them spiritually alive, granting them faith to trust in him; and they in return render him their homage and adoration. They are members of him by faith in his blood.

Secondly. Christians are so called, on account of their participation of Christ's unction. This results from the preceding, for communion is founded on union with Christ. The same excellency which the head possesses, the members also enjoy, as far as their nature will admit. Being finite and imperfect, their excellency will be so likewise; while the excellency of the head, even Jesus, is infinite and perfect. Hence they are partakers of our Lord's unction only, in a certain degree, in the same manner in which they are said to be partakers of the divine nature, in 2 Pet. i. 4. They have an unction from the Holy One. 1 John i. 20. And the anointing which they have received of him abideth in them. 27.

By this unction is meant their appointment to the character and state of Christians. This was done already in eternity, and in the fulness of time this appointment was declared by their call from darkness into light. Thus Peter, describing believers, says, "Ye are a chosen generation-a royal priesthood -an holy nation-a peculiar people, THAT ye should show forth the praises of him who hath called you out of darkness into his marvellous light." 1 Pet. 2. 9. Besides this, their unction expresses their qualification for the character and state of Christians, by the Holy Ghost. By nature they are destitute of all moral goodness. Grace ennobles them, and makes them fit for heaven, ripening them for the inheritance of the saints in glory. By this unction, Christians are made prophets, priests, and kings, to God and his Christ.

Christians are prophets, inasmuch as they confess Christ's name. By the name of God or Christ, in Scripture, is meant every thing whereby he makes himself known to men. It, therefore, includes in it To confess these, all the essentials of salvation. As spiritual pre-supposes a knowledge of them. prophets, Christians receive a revelation from God, not extraordinary, but through the word by the Spirit. That is, the eyes of their understanding are opened, and they made acquainted with the truth as it is in Jesus. This was promised of old, when it was said to the Church, All thy children shall be taught of God. They see themselves in their lost and undone state, and recognize God as a holy, just being, yet reconcileable in Jesus, the Son of his love. This Jesus they know and feel to be precious to their souls; the chiefest among ten thousand. Such is the Such is vision, the burden which Christians see. the revelation made to them, by which they are enriched in all knowledge. They now "know all things," 1 John ii. 20. being acquainted with all the things which belong to their peace. Their knowledge is not lifeless, like seed which does not vegetate, but active, discovering itself in their walk and conversation. They cannot conceal what they have learned. The word of the Lord is in them as a burning fire shut up in their bones, and they grow weary with forbearing and cannot stay. Jer. xx. 9. Hence they confess the name of Christ; that is, they profess their faith in his blood, and bring forth fruits meet for such a faith. This is their prophetical employment. Their faith extends to all the subjects of revelation. Their works are uniformly and universally such as becometh their profession. They are as lights in the midst of a crooked and perverse generation. They seek to make others, who know not God and his Christ, acquainted with the truth. They desire to