more than in the former, that the title, however welcome to those who bare it, was held rather in scorn than in respect by the heathen who dwelt around them. For Christ, from whom this name was taken, was, we know, to the men of Antioch, as well as to the whole Gentile world, no better than foolishness. Though "unto them which were called," called, that is, effectually, so as to hear and to obey, Christ was indeed, as the apostle in the same place tells us, "the power of God, and the wisdom of God." (1 Cor. 1. 24.)

As long then as Christian was a name of reproach, no one was likely to take it upon himself, except out of a thorough hearty resolution to be Christ's; to devote himself, his very life and soul, to a crucified and despised Saviour. But in process of time, the case was, we know, widely altered. The rulers of the world could not long hold out against the general conviction, that the Gospel was of God. They adopted the profession of Christianity. They became promoters

of the cause which once they persecuted. Thenceforward, to the present time, the name of Christian has been in general request. Thenceforward it has been indiscriminately applied to all who profess faith in Christ, whether they believe in him, and obey him, or not. And herein lies no small danger. We may be called by the name, without being the thing. We may bear the title, without having the reality. We may assume the honour, without enjoying the estate. For to be a Christian is indeed a great and good estate. It is to be, though poor in spirit, yet rich in grace. It is to be holy and happy, both here, and in heaven.

A Christian means properly one who is Christ's; one who belongs to Christ; one who is a servant, a friend, a brother of Christ. It means one, who to the uttermost of his ability conforms his whole life to Christ's Gospel. And since at baptism we are admitted into the Christian covenant; to be baptized, and to be a Christian, are commonly taken for the same thing. And the same thing

they are thus far, that whosoever is baptized, according to Christ's institution, is from that hour both born anew into a capacity to serve Christ, and bound also, by a most solemn obligation, to serve Him faithfully. But for the grace of baptism to be effectual unto salvation, it must be attended, in those who grow old enough to answer for themselves, it must be attended by repentance, and faith, of their own. And they only, out of all who are baptized, they only when they come of age, are in this best sense Christians, who thus truly believe, and truly repent; whose repentance amounts to a true change of heart; whose faith brings forth the seasonable fruit of a Christian life. Else have they but so much the more to answer for, and that with little answer to give, so much the more than if they had never at all been named Christian, never at all professed Christ's faith, never at all been dedicated to his service.

A Christian then, in this best meaning of the word, is one, who has been first duly admitted into Christ's church, by the sacra

ment which Christ for that end ordained. He is one whom God hath in his love thus called, and who hath by God's grace obeyed the call. He is one in whom a full and effectual intention to serve God, through Christ, has grown with his growth, and been strengthened with his strength. Or if in his youth he have been allowed in ignorance and disobedience, he must at length have had the grace to judge better for himself, and to turn away from sin to serve the living God. In either case it is required, in order for him to have a just claim to the name of Christian, that he should be, at the time, both loving Christ inwardly, and outwardly obeying him. This then is what we take the name Christian to imply. Not one who is called Christ's, not one who calls himself Christ's, but one who is Christ's; one who, having crucified the flesh with its affections and lusts, is both in body and in spirit the devoted follower of his Redeemer.

That there is great risk in the present state of things, great risk of taking the

name for the reality, great danger lest, whilst we are called Christians, we be not what the name imports, this is what I wish now chiefly to insist on. The name is no longer a term of reproach. The whole country in which we live calls itself Christian. And common courtesy requires of each, that he should bestow on his neighbours a title, which they unite readily to bestow on him. Hence, the name, as it is loosely applied, seems scarcely to require in the person named the presence of any one single Christian grace, of any effort of repentance, or faith, of self denial, zeal, or holiness of life. Thus we call people, for instance, Christians, who notoriously profane the Lord's day, whom we know to indulge in covetousness, drunkenness, gluttony, or impurity, who habitually swear wanton oaths, who seldom pray, who never give thanks, who never think of heaven, of Christ, of Christ's Gospel, or the atonement of his most precious blood. Now if such persons were, as a matter of course, called by some other