has in Proverbs as a whole. You know that our three books that Solomon wrote, and they're very significant, very important, Proverbs gives us the truth of real wisdom. It's the book of wisdom, and time and time again you'll find that word as you go through the Proverbs, the word of wisdom. And this, again, I'm going to do the singing. So we turn to Acts chapter eleven. Acts chapter eleven. Acts chapter eleven and verse nineteen. Acts eleven and nineteen. Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phoenicia and Cyprus and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Serini, 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 unto the Lord. Then tidings of these things came unto the ears of the church, which was in Jerusalem, and they sent forth Barnabas, that he should go as far as Antioch, who, when he came, and had seen the grace of God was glad. and exhorted them all the purpose of harm that he would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith, and much people, was added unto the Lord. Then departed Barnabas to Tarsus for deceit saw, when he had found him, he brought him unto Antioch, and it came to pass that a whole year they were assembling, they assembled themselves with the church and taught much people, and the disciples were called Christians first in Antioch. And in these days came prophets from Jerusalem unto Antioch. There stood up one of them named Agabus, and signified by the Spirit that there should be great girt, throughout all the world which came to pass in the days of Claudius Caesar. Then the disciples, every man, according to his ability, determined to send relief unto the brethren which dwelt in Judea, which also they did and sent it to the elders by the hands of Barnabas and Saul. It's quite a remarkable change after leaving chapter nine where the Apostle Paul was converted. And next Sunday morning, Lord willing, we'll be speaking on the conversion of Cornelius in chapter ten. Here you have the beginning of the church work among the Gentiles. And you find here that Antioch is the center of this work. That's very significant because you have a movement here, and this is Antioch in Syria. There was also another Antioch, but this one is Antioch in Syria. And in this place, Antioch, you find the center of evangelistic Christianity, the center of evangelism. And it seems as though the work is now shifting from Rome from Jerusalem over to Antioch, and here is the center of the work, the evangelistic work toward the Gentiles. Now we've pointed out the one verse there, or rather I read it, and I want you to notice it, in verse nineteen. Now they which were scattered abroad upon the persecution that arose about Stephen, traveled as far as Phoenicia, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. Now get that. All the activity seems to be and all the effort put forth by those early Christians wants to get the gospel to the Jews only. Well, the word of God makes it plain that the gospel is unto the Jew first and then unto the Gentile. And so you find... this group in Antioch. And here is the first Gentile church, as far as we know. In chapter one, we find the gospel going to Jerusalem, Judea, Samaria, then the uttermost part of the earth. And that's the exact way it went. And so you have this Gentile assembly in Antioch. Jerusalem? There was a strong assembly in Jerusalem, but they were congregating around that strong assembly in Jerusalem, and God wanted his word to be scattered. And so because of the persecution under Stephen, or directed to Stephen, we find how the Lord's people went everywhere preaching the word. And so they went forth, and here they come to the place called Antioch, And up to this point they've been evangelizing the Jews over. But now you'll notice they turned to the Grecians at the end of verse twenty. And some of them were men of Cyprus and Sireni, which when they were come to Antioch spake unto the Grecians, preaching the Lord Jesus. So now they're coming to the Gentiles. And of course Cornelius in chapter ten, you will notice next Sunday morning, he was... Agenda. Antioch was a city of about five hundred thousand, a half a million. And it was the third largest city in the Roman Empire. And so that city was just thriving with various nationalities. A lot of Jews got more Gentiles. Now God wants his word to go to the uttermost parts of the earth. He's leaving the one nation Israel, out from Jerusalem, and Jerusalem represents Judaism. Then they go to Judea, the problem. Then to Samaria. Yes, the Samaritans received the gospel in chapter eight. But the Samaritans are half-jewed and half-jewed. And so they're broadening out. They went to Samaria. Then from Samaria to the uttermost parts of the earth. God is forsaking the one nation, and now his gospel is going out to all people, north, south, east, and west. And as Israel is passing out of the picture, the church is coming in. And in the end of Acts, you find it reversed. It's to the Gentiles and also to the Jews. As Acts opens, gets to the Jew first, then the Gentile. But because they rejected the gospel, now you find the emphasis shifting from Judaism to the Gentiles. And toward the end of the Acts you find the Gentiles taking a prominent place within the Jews. Peter was the chosen and selected apostle to the Jews. The apostle Paul was the one selected a chosen vessel to evangelize the Gentiles. Peter takes up the first part of Acts. He's the prominent character. But now, in the latter part of Acts, Paul is the prominent character. God is leaving Israel, leaving the Jews, and now he's turning to the Gentiles because the Jews of the nation have rejected their Messiah. Now the Gospel is going out to all the world. It's here at this place where the disciples are first called Christians in verse twenty-six. The disciples were called Christians first at Antioch. And from Antioch the Apostle Paul and his companions went forth with the Gospel. You find three missionary journeys of the Apostle. and they all began at Antioch. And the Apostle and Barnabas, they made two return visits to Antioch to speak and tell of the work that God had done to them. And it was at Antioch, as you'll see in chapter thirteen when we get to it, is where Paul and Barnabas were commended to the Lord's work from the assembly in Antioch. And you have the names of some of those elder brethren at Antioch and there were big men. Five of them are mentioned and three of them are told by the Spirit of God to lay their hands upon Paul and Barnabas and send them forth with the gospel. And they went forth with the gospel. They were commended from that assembly. You know, the founding of assemblies has given us here more or less in three stages. First you have the Christians, and they're going out spreading everywhere with the gospel. Those who are, just as we would say today, ordinary Christians, the laymen, and they went everywhere, men and women, speaking of Christ, they went everywhere preaching the Word. And when the number were saved, as in the case here, and these were Gentiles at Antioch, Then comes along Barnabas, and Barnabas begins to consolidate the work. And the work grew so much, and I want you to find the verses for that. It's right here, verses nineteen and twenty-one. You see the scattered Christian, and in verses twenty-two to twenty-four, you see Barnabas consolidating the work, but the work advanced about as far as Barnabas could take it. And he realized the need for more careful help. of what does he do? He goes up to Saul. He goes up to bring Saul down. Barnum has realized that he had gone as far as he could go. He needed a more experienced laborer and a brother who was more skillful in planting assemblies than so he goes up and he brings Saul down. And if you notice there, how long they stayed there in verse twenty-six, and when he had found him, Paul, he brought them 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, quirked at Antioch. Now the names that God has given his people, the names are, I think, Precious names, and every one of them lies to every Christian. The first ones we have here, Christians. Maybe we could leave that for a little later on in the book of Wellmore Honor. But what's another name that God has given to his people? Believer. You find that in chapter five and verse fourteen of many other scriptures. God calls his children believers. You're either a believer or you're a non-believer. He that believeth on the sun hath everlasting light. He that believeth not the sun shall not see light but the wrath of God abides upon him. You're either a believer or you're a non-believer. It's up to you to decide which you are. The fearful and the unbeliever. unbelieving shall have their part in the naked vermin of fire and brimms alone. It's wonderful to be a believer. What does it mean to be a believer? A believer is one who believes and trusts in a person, in a person. And the one who believes in and trusts in the Lord Jesus Christ, he is a believer and should be a firm believer. Now I know there are some, and there are a little weak, and there are a little wobbly to begin with, until they get established, and they are strong believers. Ye which are strong ought to bear the infirmities of the weak. Yes, God calls those who are saved, their believers, believers. They believe in him. Another name he gives them is children. children. Over in John, he says, I write unto you, first John. I write unto you little children because your sins are forgiven you for his namesake. And the number of scriptures call his people children. It's an endearing term. Yes, we are his children. In what way are we his children? We all possess the same nature. We all possess that divine nature, that new life in Christ. All of God's children have that same nature. They must have that nature to be in the family of God and be called the children of God. And so it means a child of God is one who possesses life. Eternal life, everlasting life, a new nature. Not only so, a child is one that needs a father for care and for protection. And also we're children because God wants us to grow to adulthood. He calls us sons of time, but sons suggest maturity. We've grown up. Strange isn't it, but some remain children so long. And so we are his children. All who are believers are children. And we possess eternal life. And we have the Father's care and the Father's attention. And we also are growing as thus in great development and not remaining a baby all our lives. Then again he called them disciples. That's another name we have. Find that many times. Matthew ten and one, Acts six and one. Disciples. This speaks of being a learner, a follower. Every Christian is a disciple. He's a disciple. He's one who learns. He's one who follows. Then again he speaks of us as saints. That's another name, isn't it? A nice name. You know, there are certain organizations that make saints, even after they're dead two or three hundred years, they make them saints. They review their life here on earth and their labor, and they make them saints. But you know, God calls all His children saints. The moment you trusted Christ, you were a saint. So God says that. And, of course, do you tell the world today that you're a saint if you were to go into the office tomorrow morning or wherever you were, and you went up to someone there and asked them, did you ever see a saint? No, I don't think I ever have. Well, take a good look at me. I'm a saint. Oh, holier than now. Then, lift their eyebrows, take a first look at the saint. You could just hear the person you're talking to holler to all the folks, first come and take a good look at a saint, will you? A saint. They'll watch you from then on. You better spread some wings. You're a saint. That's exactly what God called a saint. Read the first epistle to the Corinthians. We're called saints. Look at their behavior. They didn't behave like saints. That didn't change the fact they were saints. You've got children. Are they all saints? Are all your children a saint? No. They're your children. They don't act like a saint now. But they're your children. God calls a saint. We may not act like at a time, but God says, You're my child, and I'm going to call you a saint, because that's the contrast of being a sinner. I'm no longer a sinner. I am a saint. And if you go back to the Old Testament to read up on a saint, you'll find that the saints in the Old Testament or the priests were separated from unclean men. All the priests and the priesthood is associated with sainthood. We're all saints and we have the right to worship. But if you're going to worship in spirit and in truth, there needs to be separation from one thing. And that's one thing God demanded of the priests in the Old Testament. He demands it of the saints in the New Testament. Another thing is dedication or consecration. dedication to the Lord and consecrating yourself to him and following that this purification now you can function as a priest a priest there are conditions to functioning as a priest as a worshiper let a man examine himself and so let him eat of that bread and drink of that cup and so he says you're seen We're all saints. Everyone who's saved is a saint, according to the scripture. And then he says, you're my servants. I think there are more servants than saints. In this sense, they only act as servants. They don't seem to function as saints. There are a lot of the Lord's people, I believe, who are servants. They realize that, they can apprehend that, they want to serve the Lord, but they don't seem to understand the Savior and the privilege of worshiping the Lord according to His word. Servants, yes, as servants we witness, as servants we try to warn sinners, as servants we're trying to win them. and we're watching for souls. These are the attributes, the characteristics of a servant. Ah, yes, that's his objective. That's his day after day task. I want to be a true servant. I want to witness for Christ. I want to witness souls. I want to warn souls. I'm on the lookout for souls. That's what God wants you to be a servant. And if you're a little hesitant about talking and witnessing, just put a few facts along the back. If the man you're a person talking, they'll about as many as a witness for the Lord. Then he says, you're my brethren. That's another lovely name, isn't it? Brethren. Acts nine, thirteen, many other scriptures. He calls them brethren. This speaks of a common... like shared by all the brethren. And we have one Father. One Father. Ye are my brethren. We have a common life. We have a common interest. We have a common love. We're told to love the brethren. Yes, that's a nice name, brethren. Friend, we're one within that same family. Then he speaks of us as friends. Ye are my friends. It's nice to be a friend and not a foe, isn't it? It's just like believing or unbelieving. A friend or a foe, one or the other. And so he calls us friends in John fifteen, fourteen and fifty. And then he says, You're my beloved. That's a nice name, isn't it? Beloved has to do with affection. And the Lord says, ye are my beloved. That's a lovely name. My beloved is mine, and I am his. If that gets a hold of you, that will make it easy to worship. My beloved is mine, and I am his. Here is the language of intimacy, the language of the function language of affection he says my beloved what does the Lord see in me to love well that's one of the first things I want to know when I get to heaven what does the Lord see in me to love well he saw something and he gave his son that I might be saved that I might become his beloved And this title belongs to everyone of his children. Then we're spoken of as heirs, heirs of God and joint heirs with our Lord Jesus Christ. Isn't it nice to be an heir of God and a joint heir? A share of the inheritance, a joint heir with our Lord Jesus Christ. And then he says, You're my own. Having loved his own which were in the world, he loved them unto the end. You're his own. This speaks of possession. It speaks also of protection. Yes, these are my sheep. My sheep. My sheep hear my voice, and they follow me. And I give unto them eternal life. and they shall never perish. He says, you're my own. My very own. I purchased you. You're mine. You're mine. I don't know. I haven't had the experience, but I suppose about the first thing a young couple says to each other after they're married, when they get alone, you belong to me. The other one says, and you belong to me. You're mine. I think it must be a fully mold when a young man can look at a young lady and say, You're mine. You're my father. You're mine. And she can say the same about him. And so intimate is that possession that God says that two have become one, no longer two, but one. Yes, he says to me concerning the you're my. My sheep. My sheep. Yes, he says you are my property. You're my position. And it's up to me to protect you. It's up to me to provide for you. When a young man gets married to a young lady, he has come into a position of responsibility. He's got someone that he's responsible to keep after care for. When the Lord Jesus accepted me, he would never let me down. He assumed the responsibility to keep me, to provide for me, to protect me. I let him die. I will not need to protect him or provide for him. He has too much. he can say concerning me, you're mine. I'll provide the powerful picture. And the Lord Jesus Christ lives up to his promise. When you hear young couples take their vows at the altar, they say, I do. I will. They don't know what to say. If they did, they'd live different lives. That's a big mouthful to say. Just two words, I will. That brings a lot of obligations, a lot of responsibility, a lot of tears, a lot of joy it may be. But I'll tell you, when you say I will before God, you're assuming a responsibility if you knew the whole story, you wouldn't say it. You don't know what the ears are going to say. a young person at the altar. They're not thinking about tomorrow. I know today. They say, I will. Everyone who says that at the altar, do what that might be and the for them who won't live with, and in pain, the ploy, the fear, the sorrow, the hearty, the heartbreak, the responsibility of caring for a family. Oh, yes. Lord Jesus knew what he was saying when he said, I will have him. I will have her. He's the one who can fulfill every promise and live up to every obligation. If they care of me, if you watch over me, He'll look after me. He'll love me to the end. Having loved his own through in the world, he loved them unto the end. The last one I'm going to mention is that what we have in our verse. They were called Christians. First, and yet. Maybe this has a greater meaning than the Christians often realize. A Christian. What is a Christian? He's Christ's one. And I want to say this, that this name was not given by any. This is not a nickname. A lot of people think that the disciples were called by the folks around Antioch. They were called Christians. But the enemies called kind of a nickname. These are Christians. That is not the case. Do you know what the enemies call the early Christians? The sect of the Nalilians, or they call them Galileans. The enemy never called God's children by the name of God brought. For instance, what do you have over in Acts twenty-four, five? For we have found this man, speaking of the Apostle Paul, a pestilent fellow. and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. The Lord Jesus never called his children Nazarenes. It was the enemy that accused them of being Nazarenes, the sect of the Nazarenes. God never calls his people by any sectarian name. It was not one. And it was the enemy who spoke of these, are not all these that speak Galilee? Lord Jesus was from Galilee. He was from Nazareth, but he never called his children Nazarenes. He never called them Galilee. The enemies who did that, he says you're Christian. And so they were not called Christians by men. as a nickname. They were called Christians by God. God called them Christians. In other words, those two words, where called, is found eight times in the New Testament and only eight times. And in every case it implies a divine order. God called them Christians. God called them his own Christ one. That term is anointed. Christ, the anointed one. Christ ones. Yes, God has anointed us. We're Christ ones. Wonderful to be a Christian, didn't it? Christ, yes, he's everything. I am, as I've mentioned more than once. I am nothing. C-H-R-I-S-T-I-N-I-N-L-A-N. And this is a wonderful name. You're a Christian. And I want you to notice this. All the names that God gives us, includes and embraces all God's people. And if you're a possessor of one of these names, you're a possessor of all of these. Gold. You're a believer, aren't you? And aren't you a child of God? Aren't you a disciple? Aren't you a saint? Aren't you a servant? Aren't you one of his brethren? Aren't you one of his friends? Aren't you his beloved? Aren't you his heir? Heirs of God and so heirs with Jesus Christ. Are you not his own? Are you not a Christian? All eleven of these names belong to every Christian, and these names embrace all Christians. Everyone. All who are in the world who are born again are believers. All who are born again in the world are children. All who are born again in the world are disciples. All who are born again in the world are saints. All who are born again in the world are servants. All who are born again in the world are brethren. Dear friends, beloved, heirs, and his holy and Christians, hear our God's name. He will never give us names that divide us. And I wonder, friend, if you realize this, Christendom that divides us. All the names that God gives us, he likes God's people, every one. But Christendom's various names divide God's people. A lot don't like that, but it's true. It's true. It breaks the body up into various camps, Christendom does. But if you take everyone, all these names will find they include all of God's people, universal. Those who are in heaven, those who are on earth, and those who are yet to be saved, are included in all levels of these names. But you can take any denominational name, and it does not include all the saints, all the Christians. Take any name you like. It does not include all of God's people. It will only include those that are in that denomination. It does not include God's people. And if you take the name of one denomination, it puts you in contention with the other denomination, and so on. That's very easy to understand. You don't have to be educated to see that. When you think of the nicknames that I mentioned in our hand, what is the nickname? As I thought of it, I went to, whether it was in the paper or not, I went and looked up, see what Wesley or what... The dictionary had to say, Webster's Dictionary. And this is what I found out. A nickname is an added name, an additional name, a descriptive name given instead of the one belonging to the individual. A nickname is a so-called name, a self-styled name. That's a nickname. In other words, it's usually given by others, a nickname. When parents name their children, it's the parents' choice. And they think about a name. They give a loved one, and they call that boy or that girl after a name that they like. And the parents select the name when they call the child by that name. The thing is this, parents must be sad when they hear their son or daughter being called by a nickname, some other name, an added name, the more it less repudiates the name that they have given that child. What do you think about God? How does he feel when he's given us eleven lovely names that include and embrace all God's people? And then the world gives us nickname, an additional name. Yes, a so-called name. Yeah, that's it. Here is what we have today, nicknames and God-given Bible names. And I'm not accepting any nicknames. I want Bible names. And you start to think of these Bible names. God never wants his children to be called after any man, not any earthly man. You take Lutherans. They're named after Luther. You can take Methodists. They're named after Methods. Now God never intended us to be called by Methods or by a man or by an ordinance like Baptists nor by a characteristic like the Quakers. Why did the... People called folks crakers. Friends they're called now, but they originally started to be crakers, and the William Penns minister. Crakers could cause that characterize, and they were creaking all the time. They got filled with a spirit, and they were jumping and dancing around. And they were called crakers. They did a lot of creaking in the beginning. They're not doing much creaking now. They're just about as formal as the modernists. But there were once called papers because that characterized it. And something more, God doesn't want us called after the name of a place such as Plymouth Brethren. I am not a Plymouth Brother, never have been, and never will be. I've never been in Plymouth. I was in England a number of years ago, but I see one here in the earth today. And I'm an Albany Brother. I'm a brother. in fellowship of all those. And brethren, Plymouth brethren, was just a nickname. The Spirit of God poured on. And that day, many, many women saw the truth of God, and they came together, and they came together at Plymouth, and they came together at Dublin. There were several places over in the British Isles, and in the continent where the Spirit of God moved upon people, and they came together. there's something a lot of people don't realize in connection with, the movement of the Spirit of God. As you know about the fifteenth century, the Spirit of God began to move toward the Great Reformation. Out of the Great Reformation, under the ministry of several mighty men like Luther, Zimbabwe, so on and so on, under the power of the Spirit of God, These men preached the gospel, and Rome began to crumble and crack under the impact of the gospel. And the theme of those men at the Reformation was this, justification by faith. Justification by faith. So the Great Reformation broke out, and many people, they became Protestants, and they weren't even born again. They were tired of the bondage, the slavery of Rome. They didn't agree with the politics of Rome, the slavery of Rome. And they took a fan of being a Protestant. It's like being against a certain political party. And they became Protestants by name. And you might find that in one of the churches in the Revelation. Thou hast the name that thou livest. of that's the church during the time of the Reformation. Thou hast the name that thou livest, but you're dead. Protestantism became a dead thing, and it's more so every day. Where do you find co-testers today are against departures from the word of God? My son up to turn one's stomach sicker to think of what a lot of the denominations that they are preaching and advocating. And yet there's not enough people in their ranks to protest enough to come up. Protestant, it means those people in that day and many have laid down their life for taking their protest. They protested the doctrines of Rome. And they were called Protestant. Where are the Protestants today who protest against modernism, who protest against anyone who tampers with the inspiration of the Word of God, who protests against anyone who denies the virgin birth of Jesus Christ, who protests against anyone who denies the blood atonement of Jesus Christ, unsaved by grace alone, and we have everlasting life the moment we're saved. Who are those and where are they will take the stand protesting against modernism that does not believe in the coming again of the Lord Jesus Christ. The need today for a reawakening of Protestantism over Protestant today has become a dead name. And so the result of the Reformation was Protestantism. Many sects sprang up. that went on for a couple of hundred years. And there was another outpouring of the Spirit of God. As Protestantism came out of old and broke up into sects, another movement about two hundred years ago took place, and it was calling the Christians to say, out from the denomination, they gather only in the name of the Lord Jesus Christ. The Reformation, brought to light one truth, justification by faith. What did this second movement of the Spirit two hundred years ago, and it's not Plymouth Brethren either? What was this second movement? What caused them to take the stand they did? Two truths, the rapture and the priesthood of all believers. That's what they did. And that's what they practiced by the hundreds of thousands. Today, Evangelical Christian, Christendom, and there are churches in the denomination for evangelical. They salvaged two things. One out of the Reformation, justification by faith. They grabbed that. Three are all salvation. They also grabbed something out of that second movement of the Spirit two hundred years ago. What did they salvage out of that? The second coming of Christ, the rapture. But what about that third truth? The priesthood of all believers, the remembrance of the Lord Jesus Christ on the first day of the week. No Christendom doesn't relish that. Evangelical Christianity. Martin Luther, he didn't cut loose completely from the old When he came out from Catholicism, began that Great Reformation, and the Catholic Church turned against him, Martin Luther took his stand at the risk of his life. But then some of his own friends, those men who were with him, co-labors in spreading the gospel, they began telling Martin Luther that transubstantiation wasn't of God. And of course that's a strong point of Catholicism and transubstantiation. The priest has the ability to turn a wintry into the actual body of Christ and wind the actual blood of Christ. Martin Luther, all his ability, used of God to start with our promotion. He'd stand before his brethren with his finger on this one text. This is my body. And he wouldn't budge. The brethren said, Mark, Don't you know that's figurative? The Lord said, I am the door now, was he a literal goat? No. Christ says, I am the vine, was he a literal vine? Why, he speak and figuratively, that goat is a figurative symbol of his body. And after all that brilliant reason, by those brilliant men who knew Hebrew and Greek, Martin Luther with a stoned face, put his finger after every argument and said, This is my body, and he wouldn't budge from it. Assuring that these men, they became weak on certain points and were mighty strong on those. And so you find those men didn't fully carry out the will of God. I was reading a movement in church history this past week. And John Hus, I was amazed to find this a hundred years before Martin Luther, before the Reformation. John Hus discovered the truth of the priesthood of all believers. And his preaching and writing so infuriated the Pope that the Pope demanded that he come to the valley. And there were those who warned them about going. It may cost you your life. John. But the Pope said, I guarantee his safety here and back. And when the Pope got John Huss to go, he had him killed for the death. He said he's a heretic and the heretics must die. Because John Huss preached the priesthood of all believers. The Pope wouldn't stand them. that quote says, No, the priesthood is a certain cast of men who are trained to be priests and administer the sacrament and forgive sin. And here's a man who rises up in the midst of Rome and denounces that cast of priests. All God's people are priests. The Rome took care of that voice, but that same spirit of God poured out two hundred years after the Reformation. to the wife of these men. Ah, yes, now. Rome has been cracked. Protestant now is existing. Now the Spirit of God to many men, not just one as in the case of John Hus, to all these men, discovering and preaching and teaching and writing the priesthood of all the Lord. All the Lord. That's a precious truth because it brings with it the responsibility to function as a priest. And today, I trust you see the free form at the Great Reformation, Protestantism of war. Then you find two hundred years later, when the Spirit of God was poured out again, these are their truths. The second coming of Christ and the priesthood of all believers was discovered of how those people love these truths, what price they pay to carry them up. And so today, evangelical Christendom, they grabbed that one, thank God for it, salvation by faith, salvation by grace, the result of the Reformation. They grabbed the second one, the result of the outpouring of the Spirit two hundred years ago. the second coming of Christ. And that's what they preach today. Salvation by grace, the second coming of Christ. But what about the fix for the Bible? That's not being fixed or practiced in so-called dissonance today. And it's those who are paying the price to do it. And who come together in his name to remember the Lord Jesus Christ until he comes. And so we've got these eleven wonderful names that God has given to his beloved people. On these points, and God never would intend his people to be called after any man, or after any other, or after any place, never or after any nothing. We want them gathered with the name of the Lord Jesus Christ only. in the capacity of these leavened names that he has given unto the Lord. And in closing, I want to ask you a question, a personal question. Am I a believer in the Lord Jesus Christ? Am I a child of God? A real child of God? Am I a disciple, a follower of him? Am I a saint? Am I one... who wants to worship him and remember him on the Lord's day? Am I consecrated to God? Am I a servant? Am I working for him? Am I one of his brethren? He can answer this question. Am I one of his friends? Am I an heir of God? Am I his beloved? Am I his very old, one of his old? Am I a Christian? of Christ's one? Am I? These people at Antioch, these Christians could say yes. Yes. And by the grace of God tonight, I can say yes. I'm all these things where that I've packed them the full is beside the point. But fundamentally in my heart I rejoice in these leavened God's given me. I don't need any of them. Because any one of these eleven names includes all God's people. And that's the name I want. And the name I want to stand by. I trust you, realize, he says. If you are a Christian, you know that word's mentioned three times in your Bible. Here's the first time. Then over in Peter, first Peter, four. You suffer as a Christian. Here they were called from heaven, Christians. Over there they suffer as a Christian. You don't suffer for these other denominational names. You will suffer if you're not. You tell anybody you're one of these eleven names when they look at you. You're going out of pit out of form somewhere. I'm going to say, well, what's the nomination of it? Well, I'm just a believer. A believer of what? Well, I'm just a child of God. A child of God? I mean, what's your denomination? Well, I'm just a disciple. Before you get half through, they'll get infuriated. I want to know what denomination you're up. Well, I don't know about that. Well, why do you say that when they get it? They don't understand these names. In other words, God has given us names. And if you go to some place, some office, and you start using these names that God's called you by, you'll get persecuted. But you go in and say, I'm a Methodist, I'm a Baptist, I'm a Presbyterian, you don't have any opposition or persecution. You don't suffer for those men. You do suffer for these men. God says, I trust these things. We'll open our hearts. And the third time the word Christian is used in Acts twenty seven, when Agrippa said, Almost thou persuadest me to be a Christian. Paul wanted him to become a Christian. And he says, Paul, you've almost got me. We'll say more about that when we get to that chapter. Because I trust we've said enough tonight to exercise our hearts. And you who are not Christians. Wouldn't you like to be able to say you're one of these eleven names if you're one you're all? I tell you that's a lot in the color of the autograph. Just say tonight. If you don't understand all of us, you just say tonight, I'm a Christian. I'm one of Christ. I am his, and he is mine, and we are one forever. Shall we pray? Our Father in heaven, in the name of the Lord Jesus, we commit to thy presence. We ask thy blessing upon thy word. We thank thee for these truths. We find them in the Scriptures. O Father, men and women have died for these truths. Many women have suffered for these truths. The Lord Jesus could say himself, Marlotte, the world hated you. It hated me before it hated you. May we be simple, may we be steadfast, willing to suffer for these principles that thou hast given us in thy precious word. And if any one's here unsaved, O God, may that person not be all most, but all together. persuading to become a Christian tonight, we ask it in our Savior's name. Amen. So we close in singing, three hundred and sixty-seven. Take the name of Jesus with you, child of sorrow and of woe. It will joy and comfort give you. Take a blessing where air you go. Precious name, O how sweet hope of earth, and joy of heaven. Precious name, O how sweet hope of earth, and joy of heaven. We stand, sing, three-hundred-and-sixty-seven, the first verse of all night.