3. He has divine perfections ascribed to him (Col. ii. 9; Heb. i. 8, 10-12; xiii. 7, 8; Rev. i. 8, 11; xxii. 13; compared with Is. xliv. 6; Matt. xviii. 20; Rev. ii. 23; compared with 1 Kings viii. 39). 2. He is expressly said to be God (John i. 1; | whom they held to be the followers of a mere Rom. ix. 5; Phil. ii. 3; 1 Tim. iii. 16 (?); pretender to be the Messiah or Christ-an inTit. ii. 13). postor who, in their eyes, had been justly put to an ignominious death. Nor is it likely that the followers of Jesus took this name to themselves. In the Acts of the Apostles, and in their Epistles, they designate themselves brethren, disciples, believers, saints. In only other two places (Acts xxvi. 28, and 1 Pet. iv. 16) do we find the term Christian used, and in both cases it may be considered as a term used by those who were without, and did not belong to their body. It is likely, indeed, that the disciples of Jesus would have felt it to be presumption to call themselves by his name-a name which, in their estimation, was 'above every name.' There is little doubt, therefore, that the appellation origi 4. He has divine works attributed to him (John i. 3; Col. i. 15-17; Heb. i. 2, 3, 10; John v. 21; Matt. xxv. 31-46; 2 Thess. i. 6-10). 5. He has divine honour and worship given him (John v. 22, 23; Heb. i. 6; Is. vi. 1-3; compared with John xii. 41; 1 Cor. i. 2; xvi. 22; Phil. ii. 9-11; 2 Tim. iv. 18; Rev. i. 4-6; v. 8-14; vii. 9-17). In these references we have restricted our selves to passages which contain direct and un-nated with the Gentiles, who now began to see doubted evidence of our Lord's divinity. There are numerous other passages which involve the same doctrine, and which we are quite entitled to explain in the same way, as 1 Cor. x. 9, compared with Num. xxi. 5, 6; Mark i. 1-3, and Luke i. 76, compared with Is. xl. 3, 9-11, and Mal. iii. 1; Jer. xxiii. 5, 6; Jude 4; 1 Tim. vi. 15, 16, and Rev. xix. 13, 16; John xvii. 5; 2 Thess. ii. 16, 17; 2 Cor. xii. 8-10. There are also many other passages which admit of an easy and natural explanation on the supposition of his divinity, which do not admit of such an explanation on the supposition of his simple humanity. The manner in which the writers of the N. T. speak of Christ Jesus, and the sentiments which they express toward him, imply a transcendent distinction between him and all other men, however eminent they may have been. Of the patriarchs, the prophets, or the most distinguished princes, they never employ language any way approaching to what they employ as to Christ Jesus (John i. 14; xx. 27, 28; Rom. viii. 16, 17, 32-39; 2 Cor. viii. 9; Eph. iii. 14-21; Phil. i. 20-23; 1 Pet. i. 8; 2 Pet. i. 10, 11, 16, 17; iii. 18; 1 John i. 22, 23; Rev. i. 7, 13-16; xxii. 16, 20). These, and many similar passages, may not amount to absolute proofs of the divinity of Christ, yet it is the only supposition on which they can be accounted for; they are quite inexplicable on the assumption of his simple humanity. Viewed in this light, they afford strong corroborative evidence of his divinity. CHRISTIAN, a name of the followers of Christ, first given to them at Antioch in Syria, probably about A.D. 43. It is not likely that they received this name from the Jews. They employed terms, in speaking of them, expressive of hatred and contempt. They called them 'the sect of the Nazarenes' (Acts xxiv. 5). Philip, one of the early disciples of Christ, called him 'Jesus of Nazareth;' but the answer he received was, 'Can there any good thing come out of Nazareth' (John i. 45, 46). Besides, there was a further reason why the Jews would not call the disciples of Jesus by the name of Christians. The word Christ has the same meaning as Messiah; and however blinded and prejudiced they might be on this subject, they would never use so sacred a word to point an expression of mockery or derision; and they could not use it in grave and serious earnest to designate those that this new sect was so far distinct from the Jews that they might well receive a new designation. The word Christ was no doubt often used in conversation by the believers, as we know it constantly was in their letters. Christ was the title of him whom they called their master, their leader, their chief. They confessed that this Christ had been crucified; but they also alleged that he had risen from the dead, had ascended into heaven, and had there sat down at the right hand of God. Thus Christian was a name which naturally found its place in the reproachful language of their enemies. In the first instance, we have every reason to suppose that it was a term of ridicule and derision. Indeed, the people of Antioch were notorious for inventing names of derision, and for turning their wit into the channels of ridicule (Cony beare, i. 129). Some suppose that the verb employed in Acts xi. 26 signifies that they were called by divine appointment Christians first at Antioch (Doddridge, in loc.); but though it may be employed in this sense in some passages, it is also used where this idea is not at all intended to be conveyed (see Rom. vii. 3). The above expla nation, we apprehend, is a more simple and natural account of the matter. CHRISTIANITY: ITS RISE AND PROGRESS Both the patriarchal and the Mosaic dispensations may be said to have been preparatory to, and introductory of, the Christian dispensation; but there were some circumstances connected with the latter which appear to have been so in a very special manner. The land of Canaan, in which the Israelitish nation was settled, was in the most central part of the then known world. It was situated at the head of the Mediterranean, and so had access both by sea and land to the countries of Western Asia, to some of the chief countries of Europe, and to Egypt and other parts of Africa; while towards the east it had long had various relations with the great empires of Assyria, Babylon, and Persia. By means of the Assyrian and Babylonish captivities great numbers of the descendants of Abraham had been carried to, and settled in, these countries, and it may be presumed that they diffused in them some knowledge of the true God. The transla tion of the O. T. into the Greek language, com monly called the Septuagint, probably also contributed to the same end-particularly in Egypt, in Asia Minor, in Greece, and even in CHRISTIANITY 147 CHRISTIANITY martyr Stephen, 'there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad, throughout the regions of Judæa and Samaria, except the apostles.' And they that were scattered abroad went everywhere preaching the word' (viii. 1, 4). Our Lord, when he sent forth his disciples, 'commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel' (Matt. x. 5, 6). But now their commission was enlarged: 'Go ye into all the world, and preach the gospel to every creature' (Mark xvi. 15); 'Go ye and teach,' or disciple, all nations' (Matt. xxviii. 19). Accordingly, Philip, one of the seven deacons, 'went down to the city of Samaria, and preached Christ unto them;' and his labours having been attended with much success, when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John;' and they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans' (Acts viii. 5, 14, 25). And now Philip received a special commission to go to the south, and there he fell in with 'a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had come to Jerusalem to worship.' Him he instructed and baptized (viii. 26-39); and it is commonly supposed that the eunuch introduced the gospel into Ethiopia, which is understood to be the kingdom of Meroe, to the south of Egypt. Italy; wherever, in fact, that language was known. As regards Palestine itself, the ministry of John the Baptist was in a special manner designed to prepare the way of the Lord,' and great numbers appear to have been baptized by him. There 'went out to him,' says Matthew, Jerusalem and all Judæa, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins' (iii. 5, 6). Though the ministry of our Lord is generally supposed to have been attended with no great success, yet the results of it were probably greater than is commonly imagined. In the city of Jerusalem, immediately after his ascension, the number of the disciples is said to have been about an hundred and twenty' (i. 15);| and the apostle Paul says, that between his resurrection and his ascension 'he was seen of five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep' (1 Cor. xv. 6). Scarcely had the apostles commenced their ministry, when, on the day of Pentecost, they were filled with the Holy Ghost, and began to speak with tongues as the Spirit gave them utterance; and there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.' 'Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed.' 'And the same day there were added unto them' (i.e., to the number of the disciples) about three thousand souls.' A few verses after it is further said, 'And the Lord added to the church daily such as should be saved' (Acts ii. 1-11, 41, 47). The apostles, particularly Peter and John, continuing their labours, the rulers of the Jews laid hands on them and put them in hold until the next day, for it was now eventide. Howbeit many of them which heard the word believed, and the number of the men was about five thousand' (iv. 1-4). Whether we are to understand by this that the former number 3000 was now increased to 5000, or that there were 5000 additional converts, it is not easy to say; but we would rather incline to the former opinion. Subsequently the sad case of Ananias and Sapphira appears to have made a strong impression on the minds of many, and it is said, 'Believers were the more added to the Lord, multitudes both of men and women' (v. 11, 14). Once more, the high-priest and the rulers of the Jews laid their hands on the apostles, and put them in the common prison; but afterwards, when they were at liberty, is said, 'Daily in the temple and in every house, they ceased not to teach and preach Jesus Christ.' And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great Company of the priests were obedient to the faith' (v. 17, 18, 41, 42; vi. 7). Such was the early progress of the gospel at Jerusalem: all this is supposed to have taken place within a short time after the ascension of our Lord. But now, if not before, it took a After the death of the proto wider range. Here we may remark that we cannot doubt that the outpouring of the Holy Ghost and the gift of tongues, conferred on the day of Pentecost, when there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven,' had a special reference to the diffusion of the gospel in the world; and it is reasonable to conclude that many of the strangers who were then at Jerusalem carried back with them to their own countries tidings of the wonderful things which they had there seen and heard, and even were instrumental in planting the gospel among their own people. We afterwards find it in places to which we have no account of its being carried; and it is no unreasonable supposition that it may have been brought to them by some of the Jewish strangers who were at Jerusalem on the day of Pentecost. Meanwhile they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them; and a great number believed and turned to the Lord' (xi. 19-21). Among the most violent of the persecutors was a young man named Saul. He had taken part in the stoning of Stephen; and now he made havock of the church, entering into every house, and haling men and women, committed them to prison' (vii. 58; viii. 3). Not content with persecuting the church at Jerusalem, and still breathing out threatenings and slaughter against the disciples of the Lord, he went unto the high priest and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem' (ix. 1, 2); from which it may be concluded that Christianity had already spread to Damascus, the capital of Syria, a fact known to us from other sources (ix. 10, 19). But now he was stopped in his mad career, and henceforth the persecutor was changed into a preacher and an apostle in point of fact, indeed, he was not 'a whit behind the chiefest apostles,' and he was in a special manner 'the apostle of the Gentiles.' | At Damascus he preached Christ in the synagogues (ix. 20-22); he also went into Arabia, but returned again to Damascus. Three years after he went up to Jerusalem, but after a short stay, his life being there threatened by the Jews, 'the brethren sent him forth to Tarsus' in Cilicia, his native city (Gal. i. 17, 18, 21; Acts ix. 23-30). Barnabas, who had met with him in Jerusalem, having been sent forth to go as far as Antioch in Syria, while labouring successfully in that city, departed to Tarsus to seek him; and when he had found him he brought him unto Antioch; and it came to pass that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch' (Acts xi. 22, 25, 26). At Antioch Barnabas and Saul received, by the special authority of the Holy Ghost, a commission for the work to which they were called. They accordingly departed unto Seleucia,' the seaport of Antioch, at the mouth of the river Orontes, and from thence they sailed to Cyprus,' of which island Barnabas, though a Levite, was a native (Acts iv. 36; xiii. 1-4). From thence they came to Perga in Pamphylia, and afterwards they visited Antioch in Pisidia, Iconium, and also Lystra and Derbe, cities of Lycaonia, everywhere preaching the gospel, and everywhere meeting with opposition, particularly from the Jews, some of whom followed them from city to city, stirring up the people against them. At Lystra Paul was even stoned, and was drawn out of the city, being supposed to be dead; howbeit, as the disciples stood round about him he rose up, and came into the city, and the next day they departed to Derbe; and when they had preached the gospel in that city they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must, through much tribulation, enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they believed. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga they went down into Attalia, and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled; and when they had come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. And there they abode long time with the disciples' (xiii. 13-16, 4252; xiv. 1-7, 19-28). Such is a fine specimen of apostolic labours, trials, and successes. Ascertain men which came down from Judæa taught the brethren, and said, Except ye be circumcised after the manner of Moses ye cannot be saved,' it was determined that Paul and Barnabas should go up to Jerusalem, unto the apostles and elders, about this question;' and their decision being in the negative they returned again to Antioch, and continued there for a time, teaching and preaching the word of the Lord, with many others also.' At length Paul proposed to Barnabas that they should go again and visit the brethren in every city where they had preached the word of the Lord, and see how they did. But Barnabas determining to take with them his nephew John Mark, and Paul being dissatisfied with him because he had formerly left them, the contention was so sharp between them that they departed asunder one from the other; and so Barnabas took Mark and sailed unto Cyprus, and Paul chose Silas, and went through Syria and Cilicia, confirming the churches' (Acts xv.) He then came to Derbe and Lystra, where he fell in with Timothy, who became one of his companions in labour: And as they went through the cities they delivered them the decrees of the apostles and elders for to keep, and so were the churches established in the faith, and increased in number daily.' They then went throughout Phrygia and the region of Galatia, and passing by Mysia, they came down to Troas. From thence they sailed to Philippi in Macedonia, the apostle thus entering Europe for the first time (xvi.) From Philippi they went to Thessalonica, from Thessalonica to Berea, from Berea to Athens, from Athens to Corinth, where the apostle remained at least a year and six months (xvii.-xviii. 1, 11). Leaving Corinth he sailed for Syria, and on the way he touched at Ephesus, and according to his usual custom he went into the synagogue of the Jews and taught. Sailing from Ephesus, he landed at Cæsarea, and after going up to Jerusalem and saluting the church, he went down to Antioch, and after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening the disciples' (xviii. 18-23). Having passed through the upper coasts, he next came to Ephesus. Here he now remained two or three years, so that all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks;' nor did he labour in vain. Luke's remark on his success is: So mightily grew the word of God and prevailed' (xix. 1, 8-12, 17-20; xx. 31). Leaving Ephesus, he went again into Macedonia, and when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months.' Anxious to be at Jerusalem on the day of Pen tecost, he returned through Macedonia, and sailing from Philippi, he came to Troas. Here he abode seven days; and upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued to preach until midnight; and there were many lights in the upper chamber where they were CHRISTIANITY gathered together. And when he had broken bread and eaten, and talked a long while, even till break of day, so he departed.' Touching, among other places, at Miletus, he sent to Ephesus, and called to him the elders of the church, and addressed to them a most solemn charge on the duties of their office. 'And when he had thus spoken, he kneeled down and prayed with them all. And they all wept sore, and fell on Paul's neck and kissed him; sorrowing most of all for the words which he spake, that they should see his face no more' (xx. 1-3, 6-8, 11, 13-38). Proceeding on his voyage, he at length came to Jerusalem, but he had not been many days there when he was seized by the Jews; but the Romans having taken him out of their hands, he at length, after a variety of procedure, appealed to Cæsar, and was sent as a prisoner to Rome. In Judæa and at Rome he was held a prisoner for at least four years, probably more (xxiv. 27; xxviii. 30), a very mysterious dispensation apparently in regard to so eminent and useful a servant of Christ; and yet, besides probably serving other important purposes, it was while a prisoner at Rome that he wrote several of those inestimable epistles which have contributed in past ages so much, and which will continue to contribute so much to the end of time, to the edification of the church of Christ. Such is a bare outline of the labours of the apostle Paul. Even in his Epistle to the Romans, written at a somewhat early period, he could say: From Jerusalem and round about unto Illyricum, I have fully preached the gospel of Christ' (xv. 19). Of the labours of the other apostles and other preachers of the gospel we have little account in the N. T. We have multiplied accounts of them in early ecclesiastical writers, but on these accounts no reliance is, for the most part, to be placed. We may, however, admit the general fact, that they went into various countries, and made known the gospel, and that their labours were attended with more or less success. [APOSTLES.] It is rather remarkable that no mention is made in the N. T. of the preaching of the gospel in Egypt, a country which lay so near to Canaan, and which, from the earliest times, had figured so much in connection with the history of the Israelitish nation. Toward the east the only indication which we have of the spread of the gospel is the mention by Peter, in his first epistle, of Babylon, where he would appear to have been at the time it was written (v. 13). It is also deserving of notice that his epistles are addressed to the strangers scattered throughout Pontus, Galatia, Cappadocia, and Bithynia' (1 Pet. i. 1; 2 Pet. iii. 1), which shews that the gospel had been introduced into these countries, which we partly knew from the accounts already given of the labours of the apostle Paul (see also 2 Pet. iii. 15), but whether Peter himself was ever in these countries we have no intimation in the epistles themselves. We know from Paul's Epistle to the Colossians that there were also already churches in Colosse and Laodicea (i. 2; iv. 16). None of these state 149 CHRISTIANITY ments probably come down later than, if so late as, the year 68; but toward the end of the century we find churches in others of the chief cities in the west of Asia Minor-in Smyrna, in Pergamos, in Thyatira, in Sardis, and in Philadelphia (Rev. i. 11), and we may reasonably suppose in many other places, though their names may be unknown to us. We also know that the gospel was at an early period introduced into Rome, the capital of the Roman empire (Rom. i. 7-13; xv. 22, 23); but when or by whom is not known. Yet this and other similar facts may show us that, from our ignorance, we are not to conclude that the gospel did not spread even in apostolic times into many other parts of the world (see Rom. x. 18). Though from the statements now made it appears that in the apostolic age the gospel was spread somewhat extensively in the then known world, yet of the amount of its success, as regards the numbers who embraced it, we have not the means of forming any satisfactory or trustworthy estimate. The only instances in which the numbers of converts are given are 3000 at Jerusalem on the day of Pentecost, and subsequently 5000 are mentioned (Acts ii. 41; iv. 4). We have afterwards notices of the increase of them in that city: Believers were the more added to the Lord, multitudes both of men and women' (v. 14); The word of God increased; and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith' (vi. 7; see also xv. 12; xxi. 20-22). We also read of numbers in other quarters: Then had the churches rest throughout all Judæa, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord and in the comfort of the Holy Ghost, were multiplied' (ix. 31; see also ver. 35-42). The persecution of the church at Jerusalem which arose about Stephen proved the occasion, as already mentioned, of the conversion of numbers of Jews in Phoenicia, and Cyprus, and Antioch. It is said, 'The hand of the Lord was with them, and a great number believed, and turned to the Lord' (xi. 21; see also ver. 26, and xii. 24). We afterwards read of the mul titude' at Antioch (xv. 30). We now turn to the results of the apostle Paul's labours, so far as numbers are indicated. At Antioch in Pisidia, when the congregation' in the synagogue' was broken up, many of the Jews and religious proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God. And the next Sabbath-day came almost the whole city together to hear the word of God. But when the Jews saw the multitude they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Upon this they turned to the Gentiles, and when the Gentiles heard that the gospel was designed for them also, 'they were glad, and glorified the word of the Lord; and as many as were ordained to eternal life believed' (xiii. 42-48). At Iconium it is said, 'A great multitude, both of the Jews and also of the Greeks, believed' (xiv. 1). Afterwards, when Paul went through the cities, and delivered the decrees of the Council at Jerusalem, it is said, ministry belonged chiefly to the lower classes of society. This we know was the fact as to the twelve whom he chose to be with him; and there is reason to believe that the priests and the Pharisees, who belonged to the better classes of society [SECT], spoke substantially the truth when they said, Have any of the rulers or of the Pharisees believed on him?' (John vii. 48). This held specially true of the Sadducees. Yet we are not without examples of persons belonging to the higher classes believing in him. Nicodemus was a ruler of the Jews, and Joseph of Arimathea was a rich man and a counsellor (Matt. xxvii. 57; Luke xxiii. 50-53; John iii. 1; xix. 38-42). The converts of the apostles appear likewise to have been drawn chiefly from the lower and less-educated classes of society: Ye see your calling, brethren,' says Paul, writing to the Cor inthians, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen ; and things which are not, to bring to nought things that are, that no flesh should glory in his presence' (1 Cor. i. 26-31). Hearken, my be loved brethren,' says James, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him' (ii. 5). Yet among the converts there were not wanting some of the higher and educated classes of society. There was Paul himself; there was Dionysius the Areopagite (Acts xvii. 34); there was Luke the beloved physician' (Col. iv. 14); and others who might be named. Charge them that are These various notices in the Acts of the rich in this world,' says Paul, in writing to Apostles would appear to indicate considerable Timothy, that they be not high-minded, nor numbers of converts, yet their precise value it trust in uncertain riches, but in the living God, is difficult to estimate. Much would depend on who giveth us richly all things to enjoy; that the standard in Luke's own mind as to num- they do good; that they be rich in good works, bers of converts being great or small. We ready to distribute, willing to communicate; question if in any of the cities now enumerated, laying up in store for themselves a good founwith the exception of Jerusalem, the converts dation against the time to come, that they may amounted to thousands; we doubt if in most of lay hold on eternal life' (1 Tim. vi. 17-19). them there were even hundreds. In none of the apostolic epistles do we find any indications that the churches to which they were addressed were large. Paul salutes the church in the house of Aquila and Priscilla at Rome (Rom. xvi. 3-5). In writing to the Corinthians he sends the salutations, not only of Aquila and Priscilla, but of the church in their house (1 Cor. xvi. 19). In his Epistle to Philemon he addresses also the church in thy house' (ver. 2). At Troas, 'when the disciples came together to break bread,' it was in an upper chamber (Acts xx. 7, 8). These notices do not give us the idea of large churches. They rather correspond with the promise of our Lord, Where two or three are gathered together in my name, there am I in the midst of them' (Matt. xviii. 20). As to the rank in life of the early converts to Christianity our information is but imperfect. As regards our Lord's ministry, he himself thus characterises it: To the poor the gospel is preached' (Luke vii. 22); and it is said,The common people heard him gladly.' It may therefore be presumed that the converts by his With respect to the character of the members of the apostolic churches, there appears to be ground for considering them as generally Christians, not in name or profession only, but in spirit and in truth. The epistles of Paul and the other apostles carry this on the face of them. We know of no churches in the present day who could with truth be addressed in the style of the apostolic epistles. See, for example, Rom. i. 7, 8, 11, 12; v. 1-11; vi. 1-3, 1721, 22; vii. 4; viii. 15-18, 35-39; xv. 14; 1 Cor. i. 2-9; iii. 16, 17, 21-23; vi. 15-20; x. 7, 8, 14; 2 Cor. iii. 2, 3; vii. 9-11; viii. 9; Eph. i. 3-23; 2 Phil. i. 3-11, 29; iv. 1, 19; Col. i. 26, 9-14; ii. 5-13; iii. 9-11; 1 Thess. i. 2-10; ü. 11-13, 19, 20; v. 4, 5, 9, 10; 2 Thess. ii. 13, 14; Heb. vi. 9-12; 1 Pet. i. 1-9, 13-23; ii. 710, 21-25; 2 Pet. i. 1-4; 1 John iii. 1-3, 14. These statements have all the more force that the apostles were not indiscriminate in their praise of the churches, but, when there was occasion, rebuked them very plainly and very faithfully. Witness Paul's First Epistle to the Corinthians and his Epistle to the Galatians. |