13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:

Saints

Yes, those who bear the name of Christ (taken upon them in baptism after a scriptural faith in him) are apostolically described as saints and not sinners.

But saintship, holiness-ship, is not complete till the resurrection, when holiness of nature consummates the holiness of relation commenced in the present state.

In the same way, sinnership is not finally ended till that same time, for we are still related to the sin constitution of things now on earth. Our "body is still dead because of sin:" (Rom. 8:10) and in character we still need a mediator "to make intercession for us" (verse 34; also Heb. 7:25, and 1 Jno. 2:1).

After baptism, we are in a transitional state—not purely saints, not purely sinners, not sinners at all in the sense in which those are sinners who know not God and live in sin, but sinners in the sense in which Paul lamented the sin that dwelt in him (Rom. 7:23–25), and acknowledged himself "chief" among the sinners that Christ had come to save (1 Tim. 1:15).

We are sinners being saved, and saints being created.

TC 06/1898

15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

Nothing is plainer in the whole course of the apostolic testimony than that Paul is a Christ-appointed model for us to copy.

...A man chosen by Christ must needs be a safe example for all the servants of Christ to follow. Paul commands - and what he wrote were the commandments of the Lord (1 Cor. 14:37).

"Be ye followers of ME, as I also am of Christ"(1 Cor. 11:1).

The sense in which he means this is made abundantly evident in many places. He tells us expressly, for instance, that he, though a persecutor, received mercy that

"in him first Jesus Christ might show forth all longsuffering, FOR A PATTERN to them which should hereafter believe on him to life everlasting" (1 Tim. 1:16).

Accordingly, to the Philippians, he says (4:9):

"Those things which ye have both learned, and received, and heard, and seen in me, DO."

And, again (3:17):

"Mark them which walk so as ye have us for an example."

To the Corinthians he speaks thus plainly:

"Though ye have ten thousand instructors in Christ, yet have ye not many fathers . . . wherefore I beseech you, be ye followers of me. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach everywhere in every ecclesia"(1 Cor. 4:15).

To Timothy he commends his own example in saying:

"Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience"(2 Tim. 3:10);

And to the Thessalonians he says:

"Yourselves know how ye ought to follow us . . . We made ourselves an example unto you to follow us"(1 Thess. 3:7, 9).

"Stand fast," he tells them,

"and hold the traditions which ye have been taught, whether by word or our epistle."

"Ye are witnesses," he also said,

"and God also, how holily and justly and unblamably we behaved ourselves among you that believe."

It is customary in polite society to consider those sayings egotistical. The polite, however, judge by a false standard in the matter. It is not egotistical, according to the scriptural standard, for a man devoid of self-love to declare the truth concerning himself when that declaration is necessary.

Paul was no self -lover; but if he was the appointed example from Christ of the sort of man Christ would choose from mankind for association with himself in glory, it was kind and necessary that Paul should testify this and hold the fact well in the front. The fact stands so, and Paul has acted in accordance with the fact; and our wisdom is to study the pattern, that we may copy it, and stand with Paul in the day of resurrection, which is at the door.

Seasons 1.69.

27 But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

The prophets and disciples of John the Baptizer, believed the truth; while those taught by the apostles, believed it "as it is in Jesus." But one who merely believes that "Jesus is Son of God," though the proposition is true, do not believe "the truth" in him or out of him; therefore an immersion on such a basis is not valid; for in baptism we are justified by faith in the truth, and by that truth as it is Jesus.

But, on the other hand, he that understands the covenants of promise, and from an examination of the apostolic writings, confesses, that Jesus is the Son of God, and both Lord and Christ; and is immersed into the One Name (not into three), is validly baptized; and should not be, under any considerations, immersed again.

Herald of the Kingdom and Age to Come, June 1856.

A FEW FIRST PRINCIPLES

... the personal testimony of the Apostles, evidential of the rightful claims of Jesus to the Messiahship, or regal, imperial, and pontifical sovereignty over Israel and the world, may be next proceeded with.

This testimony is contained in Matthew, Mark, Luke, and John's writings. They were written that men 'might believe that Jesus is the Christ, the Son of God; and that believing they might have Life through his Name.' They show

1. That Jesus is the hereditary descendant of David, in whom is vested the sole right to his kingdom and crown;

2. That He is the acknowledged Son of God by paternity of first birth; and by being born again of his spirit from the dead;

3. That He possessed two natures; first, that of mortal flesh; secondly, that of his present one, which is holy, spiritual flesh,—'the Lord, the Spirit;'

4. That without the shedding of blood there can be no remission of sins,—Heb. 9:22:

5. That the blood of animals cannot take away sins,—Heb. 10:4:

6. That for a sin-offering to be an efficient atonement it must not only be slain, but made alive again; which constitutes it a living sacrifice;

7. That Jesus was such a sacrifice, holy, acceptable to God, and without blemish—that is, 'without sin,'—Heb. 4:15.

8. That the blood of Jesus is 'the blood of the New Institution, shed for many, for the remission of sins,'—Matt. 26:28:

9. That He rose from the dead: and ascended to the right hand of the Majesty in the heavens and that he will return in like manner as he departed, and to the same place,

10. The attributes of Jesus constitute his name.

11. That through this name, repentance, remission of sins, and eternal life, are offered to all intelligent believers of child-like disposition.

12. That if men would receive the benefits of the Name, they must believe in it, and put it on.

13. That this Name is inseparably connected with the institution of immersion—so that if a believer of the Gospel would put it on, he must be immersed into the Name of the Father, Son, and Holy Spirit,—Acts 2:38; 10:44, 48.

14. That the Gospel is the glad tidings of the kingdom in the name of Jesus, if therefore a man would be saved, he must believe this gospel and obey it,—Mark 16:15, 16.

15. That if an angel preach any other gospel than this he is accursed,—Gal. 1:8, 9.

16. That all who obey not this gospel shall be punished,—2 Thess. 1:7–10.

17. That it is the law by which man shall be judged,—Rom. 2:12–16.

18. That the unrighteous shall not inherit the kingdom of God,—1 Cor. 6:9–11.

Herald of the Kingdom and Age to Come, Mar 1851

32 And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda.

The Saints.

—This description is employed some sixty times or so in the New Testament. It defines the position of the disciples with respect to their surroundings. It tells them that they are holy ones, sanctified or set apart from the rest of the community (as the Levites were) for divine purposes; as it is written, "called to be saints."

Not saints, however, in the sense of the Roman Catholic calendar; but in the sense of being "holy brethren, partakers of the heavenly calling."

The Christadelphian, Apr 1888