thoeo involved. And only men or faith can be men of real power as God's witnesses and preachers. Men do not want to hear from ministers about their questionings and doubtings. The great cry is," What do you know of God and truth and duty? What do you believe?" 2. He had a clear vision of the broader aspects of the Christian system. He was a follower of Stephen. He was prepared for the admission of the Gentiles to Christian privilegeR. And so he was just the man to go down to Antioch and deal with the diflicultieR that might arise from breaking down the old Jewish bondages. And there is constant demand for such men of faith, who can hopefnlly accept the passing changes of thought and feeling within the Church, even when they cannot personally sympathize with them. We need men of faith in the sense of broad outlooking and high hope for the future. III. HE WAS FULL OF THE HoLY GHOST. That Holy Ghost came as the seal of all sincere believers, but it is here suggested that the measures and degrees of his gracious inward workings directly depend on the moods and attitudes and character of the man. And here lies the practical application of our subject. Barnabas, because he was a good man and full of faith, was also full of the Holy Ghost. And we shall find that anxious and careful culture of Christian character will also open our hearts, lives, and workings to the full energies of God the Holy Ghost.-R. T. Ver. 26.-Antiocliene Christians. "And the disciples were called Christians first in Antioch." Before this time they seem to have had no recognized name. Others may have called them "Nazarenes," or perhaps "Galilreans." 'l'hey spoke of their teachin,_, as "the \Vay," but do not seem to have found any other name for themselves than tha~ of" disciples." It was left to circumstances to provide a name which all might accept, and, though the origin of the name "Christian" is very strange, its appropriateness ha, been universally recognized. The very essence of the gospel is the presentation of Christ to men, and the pressure of his claims to men's love and trust ; and therefore those who receive Christ as their Saviour, and obey him as their Lord, are properly denominated "Christians." It is usual to call disciples after the name of their master or teacher, as may be seen in the terms "Mohammedan," "Buddhist," "Wesleyan," etc. Sometimes classes of men are named after the central principle which they have adopted. This we cannot do, becaur.e our central principle is "Christ "-not even some truth about Christ, but Christ himself.. So we can have no name but that which the people of Antioch found when they discovered how prominently Christ was set forth in the early preaching. I. 'l'HE TIIOUGHT OF THOSE WHO FIRST NAMED THE DISCIPLES " CHRISTIANS." It bas often been pointed out that the name was started as a nickname. The idea of making so much of One who was known to have been crucified as a malefactor and impostor may well have excited the ridicule of humorous people, and we know how constantly the disciples were taunted with worshipping the Crucified. A caricature of the early times has been discovered, representing a person, with the head of an ass, stretched upon a cross, and a figure kneeling before it. Underneath is this inscription: "Alexamenos worshipping his God." In this spirit the name was first given, much as the term "Methodists" was applied to the followers of Wesley. II. THE THOUGHT OF THOSE WHO ACCEPTED THE NAME. Perhaps in their modesty they did not think themselves worthy to bear their Master's name; but when others gave it to them they felt that they could accept it. And no name could be to them so honoured. Their hesitation, however, might have arisen from another cause. To accept a distinctive title was to break away from Judaism, and take a position as a separate and independent sect. We can well understand how the disciples would hesitate to accept so defined a position. They thought of themselves as still Jews, seeking, some would say, the reformation of Judaism; and others would say, the spiritual fulfilment of Judaism; but anything savouring of sectarianism or separation would be distre:;sin~ to them. Yet many times in Church history men have been compelled to take decided l)osi tions against their own wills, but their distinctness and separateness have proved to be for the world's permanent good. Ill. 'l'HE THOUGHT OF THOSE WHO NOW BEAR THE NAME. For so many persons its deeper significance has faded out. It is so universally applied, and made so all-inclusive, as to he.ve become a meaningless term. And yet how full of force and inspiration ii 318 THE ACTS OF THE .A.rOS'l'LES. ten. :ur. 1-25.
11hould be to us (1) for the salrn of the history which the term embodies-the long story of Christian witness and struggle; and (2) for the depths of meaning which we may now find in it, for to us it may mean not merely "follnwers or disciples of Christ," bt1.t Christ-Hl.,e men and women, who are daily bPing " changed into his image from glory to glory," and who want to be "like him in all things" 1-H. T,
EXPOSITION.