The Sacred Import of the Christian Name

'Next Part The Sacred Import of the Christian Name 2

by Samuel Davies
"The disciples were first called Christians at Antioch." Acts 11:26

Mere names are empty sounds, and but of little consequence. And yet it must be owned, that there are names of honour and significance; and, when they are attended with the things signified by them, they are of great and sacred importance! Such is the Christian name; a name about seventeen hundred years old. And now when the name is almost lost in party-distinctions, and thethings signified by the name are almost lost in ignorance, error, vice, hypocrisy, and formality—it may be worth our while to consider the original import of that sacred name, as a proper expedient to recover both name and thing.

The name of Christian was not the first by which the followers of Christ were distinguished. Their enemies called them Galileans, Nazarenes, and other names of contempt. And among themselves they were called Saints, from their holiness; Disciples, from their learning their religion from Christ as their teacher; Believers, from their believing in him as the Messiah; and Brethren, from their mutual love and their relation to God and each other.

But after some time they were distinguished by the name of 'Christians'. This name, they first received in Antioch, a heathen city, a city infamous for all manner of vice and debauchery: a city that had its name from Antiochus Epiphanes, the bitterest enemy the church ever had. Antioch was a very rich and powerful city, from whence the Christian name would have an extensive circulation; but it is long since laid in ruins, unprotected by that sacred name. In such a city was Christ pleased to confer his name upon his followers; and you cannot but see that the very choice of the place reveals his wisdom, grace, and justice.

The original word, which is here rendered "called", seems to intimate that they were called Christians by divine appointment, for it generally signifies a declaration from God; and to this purpose it is generally translated. Hence it follows that the very nameChristian, as well as the thing, was of a 'divine original'; assumed not by a private agreement of the disciples among themselves—but by the appointment of God! And in this view it is a remarkable accomplishment of an old prophecy of Isaiah, Isa 62:2, "The nations will see your righteousness, and all kings your glory; you will be called by a new name that the mouth of the LORD will bestow." So Isaiah 65:15, "Your name will be a curse word among my people, for the Sovereign LORD will destroy you and call his true servants by another name."

This name was at first confined to a few; but it soon had a surprisingly extensive propagation through the world. In many countries, indeed, this name was lost. Yet the European nations still retain the honour of wearing it. A few scattered Christians are also still to be found here and there in Asia and Africa, though crushed under the oppressions of Mohammedans and Pagans. This name has likewise crossed the wide ocean to the wilderness of America, and is worn by the sundry European colonies on this continent.

We, in particular, call ourselves Christians, and would take it badly, to be denied the honor of that distinction. But do we really understand the MEANING and sacred import of that name? Do we really know what it IS to be Christians indeed? That is: are we in reality—what we are in name? Certainly it is time for us to consider the matter; and it is my present design that we should do so.

Now we may consider this name in various views; particularly as a name of distinction from the rest of the world, who know not the Lord Jesus, or reject him as an impostor.

It is also a family name, pointing out the Father and Founder of our holy religion and the Christian church; as a badge of our relation to Christ as his servants, his children, his bride.

It intimates our unction by the Holy Spirit, or our being the subjects of his influences; as Christ was anointed by the Holy Spirit, or replenished with his gifts above measure, (for you are to observe that anointed is the English of the Greek name Christ, and of the Hebrew, Messiah).

It is signifies that we are the property of Christ, and his peculiar people.

Each of these particulars might be properly illustrated. But my present design confines me to consider the Christian name only in two views: namely, as a universal name, intended to bury all party denominations;

and as a name of obligation upon all that wear it to be Christians indeed, or to form their temper and practice upon the sacred model of Christianity.

1. Let us consider the Christian name, as a UNIVERSAL name, intended to bury all party denominations. The name Gentile was odious to the Jews, and the name Jew was odious to the Gentiles. The name Christian swallows up both in one common and agreeable appellation. He who has taken down the partition-wall, has taken away partition names, and united all his followers in his own name—as a common denomination. For now, says Paul, "there is neither Greek nor Jew, circumcision nor uncircumcised, Barbarian, Scythian, bond nor free—but Christ is all and in all." Col. 3:11. "And you are all one in Christ Jesus." Galatians 3:28. According to a prophecy of Zechariah, "The LORD shall be king over all the earth; and in that day there shall be one LORD, and his name one." Zech. 14:9.

It is but a due honour to Jesus Christ, the founder of Christianity, that all who profess his religion should wear his name alone. They pay an extravagant and even idolatrous compliment to his subordinate officers and ministers, when they take their denomination from them! Had this evil attitude prevailed in the primitive church, instead of the common name 'Christians', there would have been as many party-names as there were apostles or eminent ministers! There would have been:

Paulites from Paul;
Peterites from Peter;
Johnites from John;
Barnabites from Barnabas, etc.

Paul took pains to crush the first risings of this party spirit in those churches which he planted; particularly in Corinth, where it most prevailed. While they were saying, "I am of Paul; and I am of Apollo's; and I am of Cephas; and I am of Christ!" Paul puts this pungent question to them: "Is Christ divided?" Are his servants the ringleaders of so many parties? Was Paul crucified for you? Or were you baptised in or into the name of Paul—that you should be so fond to take your name from him!

Paul counted it a happiness that Providence had directed him to such a conduct as gave no umbrage of encouragement to such anevil attitude. "I thank God," says he, "that I baptised none of you—but Crisp us and Gaius: lest any should say, that I baptised in my own name, and was merely gathering a party for myself." 1 Corinthians 1:12-15.

But alas! how little has this convicting reasoning of the apostle Paul—been regarded in the future ages of the church! What an endless variety of denominations have been derived from some leading men, or from some little theological peculiarities! What 'denominations' have prevailed in the Christian world, and crumbled it to pieces, while the Christian name is hardly regarded!

Not to take notice of Jesuits, Jansenites, Dominicans, Franciscans, and other denominations and orders in the Popish church, where having corrupted the the whole Christian system—they act very consistently to lay aside the name.

But what 'party names' have been adopted by the Protestant churches, whose religion is substantially the same common Christianity, and who agree in much more important articles—than in those in which they differ; and who therefore might peaceably unite under the common name of Christians! We have Lutherans, Calvinists, Arminians, Methodists, Churchmen, Presbyterians, Independents, Baptists—and a long list of names which I cannot now enumerate!

To be a Christian now-a-days is not enough—but a man must also be something more and better! That is, he must be an active bigot to this or that particular denomination. But where is the reason or propriety of all this? I may indeed believe the same things which Luther or Calvin believed—but I do not believe them on the authority of Luther or Calvin—but upon the sole authority of Jesus Christ, and therefore I should not call myself by their name, as one of their disciples—but by the name of Christ, whom alone I acknowledge as the Author of my religion, and my only Master and Lord.

If I learn my religion from one of these great MEN—then it is indeed proper that I should assume their name. If I learn it from anassembly of men, and make their beliefs the rule and ground of my faith—then it is enough for me to be of their religion, be that what it will. I may then, with propriety be called a mere conformist; for that is my highest character! But I cannot be properly called a Christian—for a Christian learns his religion, not from an assembly of men, or from the determinations of councils—but from Jesus Christ and his gospel!

To guard against mistakes on this head, I would observe that every man has a natural and legal right to judge and choose for himself in matters of religion; and that is a foolish person indeed, who unthinkingly accepts the teachings of any man, or body of men upon earth—whether pope, king, parliament, convocation, or synod.

Yet, in the exercise of this right and searching for himself, a serious person will find that he agrees more fully in lesser as well as more important articles—with some particular church than others; and thereupon it is his duty to join in stated communion withthat particular church. And he may, if he pleases, assume the name which that church wears, by way of distinction from others; this is not what I condemn.

But for me to glory in the denomination of any particular church as my highest character; to lay more stress upon the name of a Presbyterian or a Churchman, than on the sacred name of Christian; to make a punctilious agreement with my sentiments in the little peculiarities of a certain church party—the test of all religion; to make it the object of my zeal to gain proselytes to some other name, than the Christian name; to connive at the faults of those of my own party, and to be blind to the good qualities of other churches; or invidiously to misrepresent or diminish them—these are the things which deserve universal condemnation from God and man! These proceed from a spirit of bigotry and faction—directly opposite to the generous universal spirit of Christianity, and subversive of it!

And yet how common is this unloving spirit among all denominations! and what mischief has it done in the world! Hence proceed contentions and animosities, uncharitable suspicions and censures, slander and detraction, partiality and unreasonable prejudices, and a hideous group of evils, which I cannot now describe!

This spirit also hinders the progress of serious practical religion, by turning the attention of men from the great concerns of eternity, and the essentials of Christianity—to vain jangling and disputes about non-essentials and trifles. Thus the Christian is swallowed up in the partisan, and the fundamentals lost in non-essentials. My brethren, I would now warn you against this wretched, mischievous spirit of denominationalism.

I would not have you entirely undetermined even about the smaller points of religion, the modes and forms, which are the matters of contention between different churches; nor would I have you quite indifferent what particular church to join with in stated communion. Endeavour to find out the truth even in these non-essentials, at least so far as is necessary for the direction of your own conduct. But do not make these non-essentials, the whole or the principal part of your religion. Do not be excessively zealous about them, nor break the peace of the church by magisterially imposing them upon others. Have you definite beliefs in these little disputable? It is well; "but have it to yourself before God," and do not disturb others with it!

You may, if you please, call yourselves Presbyterians and Dissenters etc.; but a Christian! a Christian! let that be your highest distinction; let that be the name which you labour to deserve! God forbid that my ministry should be the occasion of diverting your attention to anything else! But I am so happy that I can appeal to yourselves, whether I have during several years of my ministry among you, laboured to instil into you the principles of bigotry, and make you zealous proselytes to a denomination; or whether it has not been the great object of my zeal—to inculcate upon you the grand essentials of our holy religion, and make you sincere, practical Christians. Alas! my dear people, unless I succeed in this, I labour to very little purpose, though I should presbyterianizethe whole colony of Virginia!

But some of you may hear strange surmises, wild conjectures, and most dismal insinuations about me. And if you would know the truth at once, if you would be fully informed by one that best knows what religion I hold to—then I myself will plainly tell you: "I am a Christian, a mere Christian! I have no other religion! My church is the Christian church. The Bible! the Bible is my religion! And if I am a dissenter, I dissent only from modes and forms of religion which I cannot find in my Bible; and which therefore have nothing to do with religion, much less should they be made terms of Christian communion, since Christ, the only lawgiver of his church, has HE not made them such! Let this congregation be that of a Christian assembly, and I little care what other name it wears. Let it be a little Antioch, where the followers of Christ shall be distinguished by their old common name, 'Christians!' To bear and deserve this character, let this be our ambition, and this our labour. Let popes pronounce, and councils decree what they please; let statesmen and ecclesiastics prescribe what to believe; as for us, let us study our Bibles—let us learn of Christ; and if we are not dignified with the smiles, or enriched with the emoluments of a denomination—we shall have His approbation, who is the only Lord and Sovereign of the realm of conscience, and by whose judgement we must stand or fall forever!"

But it is time for me to proceed to consider the other view of the Christian name, on which I intend principally to insist; and that is,

II. As a name of OBLIGATION upon all who bear it—to be Christians indeed, and to form their temper and practice upon the sacred model of Biblical Christianity. The prosecution of this subject will lead me to answer this important inquiry, "What is it to be a Christian?"

To be a Christian, in the popular and fashionable sense, is no really difficult or excellent thing. It is to be baptised, to profess the Christian religion; to believe, like our neighbours, that Christ is the Messiah, and to attend upon public worship once a week, in some church or another. In this sense a man may be a Christian—and yet be habitually careless about eternal things. He may be a Christian—and yet fall short of the morality of many of the heathen. He may be a Christian—and yet a drunkard, a swearer, or a slave to some vice or other. He may be a Christian—and yet a wilful, impenitent offender against God and man. To be a Christian in this sense—is no high character; and, if this be the whole of Christianity, it is very little matter whether the world is Christianized or not.

But is this to be a Christian—in the original and proper sense of the word? No! that is something of a very different and superior kind. To be a Christian indeed—is the highest character and dignity of which the human nature is capable! It is the most excellent thing that ever adorned our world! It is a thing that heaven itself beholds with approbation and delight.

To be a Christian indeed—is to be like to Christ, from whom the name is taken!

To be a Christian indeed—is to be a follower and imitator of Christ!

To be a Christian indeed—is to have Christ's spirit and temper; and to live as He lived in the world!

To be a Christian is to have those just, exalted, and divine beliefs of God and divine things; and that just and full view of ourduty to God and man, which Christ taught. In short, to be a Christian, is to have our sentiments, our character and practice, formed upon the sacred model of the gospel. Let me expatiate a little upon this amiable character.

1. To be a Christian—is to depart from iniquity. To this, the name obliges us; and without this we have no right to the name. "Let every one who names the name of Christ—depart from iniquity," 2 Timothy 2:19. That is, let him depart from iniquity—or not even dare to take that sacred name. Christ was perfectly free from sin: he was "holy, harmless, undefiled, and separate from sinners." His followers also shall be perfectly free from sin—in a little time! Before long they will enter into the pure regions of perfect holiness, and will drop all their sins, along with their mortal bodies—into the grave! But this, alas! is not their character in the present state—but the remains of sin still cleave to them. Yet even in the present state, they are labouring after perfection in holiness. Nothing can satisfy them—until they are fully conformed to the image of God's dear Son!

They are hourly conflicting with every temptation, and vigorously resisting every iniquity in its most alluring forms. And, though sin is perpetually struggling for the mastery, and sometimes, in an inadvertent hour, gets an advantage over them—yet, as they are not under the law—but under grace, they are assisted with divine grace, so that no sin has any habitual dominion over them. Romans 6:14.

Hence they are free from the gross vices of the age, and are men of good morals. This is their habitual, universal character; and to pretend to be Christians without this prerequisite, is the greatest absurdity!

What then shall we think of the drunken, swearing, debauched, defrauding, worldly, profligate, profane 'Christians', who have overrun the Christian world? Can there be a greater contradiction?

A loyal subject in arms against his sovereign;
an ignorant scholar;
a sober drunkard,
a charitable miser;
an honest thief—
are not greater absurdities, or more direct contradictions!

To depart from iniquity—is essential to Christianity, and without it there can be no such thing as a Christian!

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