A Century of Sermons, Sermon 9
A SERMON Preached at WHITE-HALL UPON St LUKE'S DAY.
ACTS xi. 26.
And the Diſciples were called Chriſtians firſt in Antioch.
SAint Luke, the Pen-man of this Book of Scripture, hath a threefold intereſt in this Text, in every principal word of it an intereſt. He was a Diſciple by calling, whether one of the 70, is a diſputable queſtion: an Antiochian by birth, and a Chriſtian by his Title. Then who could better put theſe three together than himſelf? that the Diſciples were called Chriſtians firſt in Antioch. It is not expedient, doubtleſs, to glory; but if we ſhould glory we ſhould ſpeak the truth, that the Congregation of the Church hath reaped more honor by this Record, than all the Grandees of the Earth can ſhew for themſelves in their beſt Charters and Monuments. Civil Hiſtories will confeſs, that earthly things of what pomp and ſplendor ſoever, they receive little grace from their firſt original: for either the evidences of their beginning are obſcure, conſiſting upon ſuch weak proofs as cannot command us to believe them. The Inſcription of an old piece of money coined, who knows why? And the Characters of a broken Stone digged up, who knows where? Theſe are the Models that Cities and Kingdoms do greedily embrace, and thruſt upon you for your beſt Memorials. If the Evidences be more authentical, then ten to one but their novelty will diſparage them: for what is it to reckon upon one or two Ages paſt? a thing may be quickly famous, but it muſt ask longer time to be venerable. Finally, if Antiquity and clear Evidence do both concur, quando haec rara avis eſt, which lights but ſeldom, what mean and contemptible beginnings ſhall you find of thoſe Nations and Republiques, upon whoſe glory the Heavens have ſhined with moſt propitious influence. The Perſian Dynaſtie, once ſo rich and puiſſant, look back to the Founder, and it was a Child expoſed in the Woods, taken up by the charity of a Shepherd, and foſtered a while by his poverty. They that laid the foundation of Romes greatneſs, and had the heart afterward to think how to conquer the whole Earth, were at firſt but a Crue of Thieves. I will not diſpleaſe to call to mind upon what ſlight, and almoſt ridiculous occaſions, Titles of brave eſtimation did firſt grow into credit: it holds in them all, that Almighty God willing to advance Religious honor above Secular, hath blurr'd the Secular honor with one of theſe three diminutions, vel novitate, vel obſcuritate, vel parvitate, either it hath no glorious beginning, for it is new; or it cannot ſhew it, for it is obſcure; or it dare not ſhew it, for it is courſe and mean. Now the glory which we have by Chriſt is amplified through theſe Compariſons. For firſt, Our Society began not obſcurely, but at Antioch the Metropolis of Syria, one of the moſt populous and faireſt Seats of the World in thoſe days. 2. The Records of it are without all exception, in this indubitable ſacred Hiſtory. 3. Neither is it a Muſhrome of the field lately ſprung up, but it began in that Age when the Apoſtles of our Lord were living. 4. Neither did we purchaſe our appellation from baſe and unworthy offices, as by adoring the fortunes of men, or by worſhipping vain Gods, but from the unanimity and accord which both Gentiles and Jews that believed did profeſs in ſerving the true only God, and his Son, by whom he made the World, Jeſus Chriſt. No more then can be ſaid then to theſe three Points. Here are our Progenitors of worthy memory, the Diſciples; their Title of honor and diſtinction, they were called Chriſtians, and the place where they received it, Antioch, to make more of that which is ſo full in three parts, were to make it leſs. But of theſe in their order.
To begin with the Diſciples, and a little ſearching into them and their condition, will make them known to be a noble and a numerous Society. I muſt premiſe, that two things had gone before, which filled the Church with infinite increaſe of Believers. Firſt, the Martyrdom of St. Stephen, whereupon all that addicted themſelves that way fled from Jeruſalem, and were ſtrangely ſcattered abroad in moſt remoted places. St. James from thenceforth calls them the twelve Tribes of the Diſperſion, foreign, St. Peter comes to ſome particularities, and greets them by the name of Strangers ſcattered throughout Pontus, Galatia, Cappadocia, Aſia, Bythinia: yet theſe were but a few of them in one Walk (as I may ſay) for ſuch as write of the Converſion of Nations give a probable demonſtrance, that ſome of thoſe diſperſed Jews had crept into evety Kingdom that was habitable under the Sun. And I inſtance in one thing eſpecially, becauſe Baronius quotes an old Engliſh Manuſcript, contained in the Vatican Library, for his Author, that the chief adherents to Chriſt, namely Joſeph of Arimathaea, Lazarus with his Siſters, Mary and Martha, were deſpitefully committed to the Seas in a Barque which had neither Oar nor Sail, but Gods providence and the winds brought it ſafe to Marſeils in France, where they all landed, and Joſeph, the Apoſtle of this Kingdom, made a further journey into our Iſland. And do not marvel that there ſhould be enow to repleniſh all the World upon this diſperſion: for before our Saviour's Aſcenſion he was ſeen of five hundred Brethren; St. Peter's firſt Sermon after the coming of the Holy Ghoſt gained three thouſand ſouls more. The number of five thouſand more were added to them by the power of his next Sermon preached in Solomons Porch, Acts iv. And after this St. Luke never counts how many were converted, they were paſt his reckoning: he relates the Bleſſing thus in the groſs, The number of the Diſciples multiplied greatly, and a great company of the Prieſts were obedient to the Truth, Acts vi. 7. You ſee what ſtore of laborers here were, which were all caſt out of Jeruſalem, upon the Perſecution which was raiſed at the death of Stephen: Non diſperſi, ſed ſeminati, non imbecillitate disjecti, ſed fidei gratiâ diviſi, ſays St. Athanaſius, they were not turned abroad at random, but ſown like ſeed in every quarter of the earth; it was not fear and infirmity, but the Grace of God which divided them. Well, the next thing that made the Spirit of God blow like the wind, in all places where it liſteth, was the Converſion and Baptizing of Cornelius, the Italian Captain, about the ſeventh year after the Aſcenſion of our Saviour. The baptizing of the Eunuch by Philip, though he were a more honourable perſon than Cornelius, the great Treaſurer to Queen Candace, yet it made no noiſe at all, for the Eunuch, though an Aethiopian, and ſo a Gentile, yet he was a Proſelyte of the Jewiſh Religion, and ſo no Gentile. Cornelius and his Houſhold were the firſt of meer Gentiles that received the Holy Ghoſt, and were baptized in the Name of the Lord. The tidings hereof did quickly arrive among the Brethren in all places, and the Diſciples knew by that token, that they might ſpend their labours not upon the Jews only, but upon the Gentiles alſo.
You ſee the means by which the Evangelical Truth was advanced: ſo did Antioch grow to be a famous Church, partly by their labours who fled from Jeruſalem when St. Stephen was ſtoned ver. 19. partly by attracting great numbers of Graecians to the faith of the Lord Jeſus. ver. 20. and theſe now compounded together in one Body, the faithful of the Circumciſion, and the faithful of the Uncircumciſion, theſe are Diſciples recorded in my Text. This will put it likewiſe from your conceit, that the twelve Apoſtles are not meant here by the attribute of Diſciples; they come far ſhort of that exceeding number of Saints that were ſo, entitled; nor yet thoſe ſeventy ſent by two and two to preach, and to cure diſeaſes, Luk. x. for diſtinction ſake they began to be called old Diſciples in theſe days, as Mnaſon of Cyprus is called an old Diſciple, Act. xxi. 16. But according to the largeſt courteſie of the word, thoſe that embraced the Doctrin of eternal life, and this is done with our Saviour's good leave, as it is Joh. viii. 31. If you continue in my word, then are you my Diſciples indeed. Sectaries and prophane Hereticks ſpread their errors abroad: wo unto thoſe that give ear unto them. The great Dictators of natural Sciences ground their concluſions upon Principles of reaſon, and would attain felicity, not by faith, but by arguments. Miſerable were all thoſe that affected to be ſo wiſe that they could not be ſaved, they are not theſe Diſciples. But, leaving theſe pudled fountains, bleſſed were the true Scholars of Grace that drew their waters from the Ciſterns of Chriſt. Truth went before them as a light, and Sanctity did guide them by the hand, theſe are foreign, taught of God, as the word is in St. Paul. 1 Theſ. 4.9.And this is conſolation enough to ſweeten all other miſery: ſo the Prophet cheriſheth the diſtreſſed Church, that it was her glory, that her Children ſhould be the Diſciples of that Truth which came down from Heaven, O thou afflicted, toſſed with tempeſt, and not comforted, I will lay thy foundations with Saphires, &c. and all thy children ſhall be taught of the Lord, Iſa. liv. 13. How much did the Phariſees honour the poor man that was born blind, when they meant to ſpit defiance in his face, ſaying, Thou art his Diſciple. Was that the worſt they could ſay? ſlander us ſo and ſpare not, ſays St. Auſtin upon it, maledictio ſit ſuper nos, & ſuper noſtros liberos, let that reproach fall upon us, and our Children for ever.
But if any Age were more in jeopardy than another, to wreſt the word Diſciple to an ill ſenſe, I am perſwaded 'tis ours. For if a Diſciple be a learner of the Divine Teſtimonies, there are many that affect to be Diſcipuliſſimi, by their good will there is no day of the week, but they would ſit at the feet of their own Gamaliels; the pretence of learning is ſo great in theſe our days, that I am ſure all former times come ſhort of this double diligence. And were they ſuch Diſciples that were firſt called Chriſtians? Certainly the word of God was very precious unto them; and as St. James bids it be ſo, they were ſwift to hear. Seek the Lord while he may be found, ſeek his face evermore; quaeramus inveniendum, quaeramus inventum, Auguſt. Tract 63. in Joh.ſeek him for He is glorious, ſeek him evermore, for He is infinite. And that Heathen ſaying was to good purpoſe, when we have one foot in the Grave be ſtill willing to learn. But theſe Diſciples gathered their heavenly Manna by moderate meaſure, in a fit proportion to digeſt it; not like our open-ear'd people, in a numberleſs quantity to make them loath it: Always learning, and never able to come to the knowledge of the truth, ſays the great Doctor, 1 Theſ. iv. always walking, and never going home; not deſiring to have inſtruction fall down in ſweet drops, to make the ſeed of the Word fructifie, but with an Inundation to make it putrifie, and continually gaping for ſomewhat that tends to the curioſity of knowledg, rarher than the conſcience of practice. And where have they got this uſe, but from outlandiſh faſhions? where there is no decent face of a Church, no air of Devotion, no ſolemn Liturgie to employ the time in, whereby they muſt needs make up that which is wanting with continual preaching. But you will ſay, if this ravening after Sermons, as I may call it, be a fault, it flows from the zeal of them that mean well, and charity may conſtrue it to the beſt. There's more in it than ſo, as I conceive. Firſt, it is too manifeſt to conceal it, or deny it, that ſuperfluity of hearing is a cloak of diſſimulation, and hath bred a conſumption of practiſing; and ſcire eſt propter ire, ſay the old Friers, we know the way that we may go the way. 2. Let any one deſcend skilfully into the nature of man, and he ſhall ſee, that it is our humour to grow too familiar with that which is told too often: a decent diſtance and intermiſſion would breed more reverence and attention. 3. Whom doth it not afflict that hath a right ſenſe of piety, to ſee ſo much havock and loſs of that which is ſo precious? A Carpenter may hew off large chips from a Block, but a Lapidary will make no waſte of a Diamond when he pares it. It was not the itching ear then, which thinks it can never hear enough, that made a Diſciple in the Primitive Church: they did not heap to themſelves vain Teachers, that every one of the common ſort might prove a Doctor rather than a Learner, and controul the beſt, as if they were Maſters rather than Diſciples: Jam. 1.21.yet their heart was bent with meekneſs to receive the Word, as St. James ſays, they diſcharged their duty in good ſort to hear and learn,Luk. 11.52. for hearing is the Key of knowledge; but they did not turn the Key continually in the Lock, and never open the door; they were wiſe builders that heard the truth and did if, and their deſire was ſet to incarnate the written Word in their Souls by doing it, as the bleſſed Virgin gave fleſh to the Eternal Word by bearing it. In a word, they were ſuch Diſciples as gave the tongue of praiſe juſt occaſion to call them Chriſtians; I will recite but a little of that which antiquity hath witneſſed for their ſakes. Their Veſſel was kept ſo chaſte and clean that every day, if perſecutions diſperſed them not, they partaked of the body and bloud of their Saviour; their temperance ſo great, their faſting ſo conſtant, that one ſays, The Conſtitution of Lent began not till ſuch time as their perpetual ſobriety began to be unimitated. Their Charity drew this admiration out of their foreſt enemies, See how they love one another. Even their Tormentors, while their bodies lay bleeding under their hands, were converted to believe, and ſuffer with them by their Patience and Fortitude. Finally, Their contempt of the world was teſtified in this, That no man ſaid that ought which he had was his own, but they had all their poſſeſſions in common. Angelica reſpublica nihil dicere proprium, ſays St. Chryſoſtom; That made it no leſs than a Society of Angels to renounce their part in any proper poſſeſſion. It was not therefore hearing upon hearing that denominated them Diſciples, theſe were the Elements of which their Piety conſiſted, and then they proceeded to be called Chriſtians.
Yet before I come to the birth of this new title, which is the chief corner-ſtone of my Text, it will ſuit well to ſpeak a little of the privation or ceſſation of their old names, by which in former times they were known. And they are of two ſorts: Such as the Church claimed to her ſelf, and delighted in; or ſuch wherewith flanderous tongues did think to wound her. And they may be equally divided into three of the one ſort, and of the other. Firſt, you meet it every where in the Epiſtles of the New Teſtament, that ſuch as profeſſed to obey the Goſpel were called foreign, the brethren. One is the Mother of us all in our natural being, the earth: One Mother of our ſpiritual Connexion the Church; one common Father of our fleſh, the firſt man Adam; one Father of our Regeneration, the Holy Ghoſt. But certainly Charity was the ſpecial ſcope in this appellation; for no relation of love is ſo complete in all points as between Brother and Brother. The love between Husband and Wife is not born with them. The love between Father and Son is not level and reciprocal, becauſe it is not between perſons that are equal; the love between Friend and Friend is of our own choice, nor of neceſſary duty; only the love of Brothers is from the Womb, from inſtinct of nature, ſtands upon equal conditions, and is underpropt with all circumſtances that ingender affection. And to give Charity the pre-eminence, this was the firſt precious oyntment that was poured upon our head, we were called brethren. And ſecondly, Saints, to the Saints that are at Epheſus, to the Saints at Coloſſi. And many of the Saints did I ſhut up in priſon, ſays St. Paul before King Agrippa, Acts xxvi. 10. And this Attribute was given to our famous Predeceſſors from the Sacramental Seal of Baptiſm, as it is, 1 Cor. vi. 11. But ye are waſhed, but ye are ſanctified. In that ſacred Laver we are ſprinkled with the bloud of Chriſt, and ſo made Saints, Sancti quaſi ſanguine tincti, it is a bloud which purifieth from uncleanneſs, for of old they that deſired to be purified did dip ſome part of their body in the bloud of the Sacrifice; Baptiſm is Pactum vitae purioris cum Deo; a Covenant with God to lead a pure and unſpotted life, a ſequeſtration of that which is holy from all profane abuſes, it is jus gentium, ſays Tully, a national and received Law throughout all the world, Ʋt ne mortales, quod Deorum immortalium cultui conſecratum eſt uſu capere poſſint; that no man uſurp that for common uſes, which was conſecrated to the ſervice of the immortal Gods, ſo that a Saint is as much as one that is waſht and made clean in Chriſt, and engaged unto holineſs all the days of his life. 3. For the confeſſion of the true doctrines ſake, which fleſh and bloud could not reveal unto us but our Father which is in heaven, our reward was to be called the faithful, the faithful of the circumciſion, Acts x. 45. and in many places beſide. This continued our note of diſtinction more than any other in ancient Liturgies, and ſo remains in ſome of our own Collects, as grant we beſeech thee merciful Lord to thy faithful people pardon and peace. Sund. 2 after Trin.And it ſtuck more cloſe to the Church than any title in St. Cyprians days as appears by theſe words, Quid Chriſtiana plebs faceret, cui de fide nomen eſt? What ſhould Chriſtian people do in this caſe, whoſe name is given them from the Faith? So I have repreſented to you that in the earlieſt days of the Goſpel the Diſciples were called Brethen from their ſincerity of love; Saints from the purification of Baptiſm; Faithful from that Orrhodox truth which they profeſſed, and hope in Chriſt, which St. Paul hath put all together in one verſe, To the Saints and faithful Brethren in Chriſt which are at Coloſſe, chap. i. ver. 2.
But as St. Paul ſays, By honour and diſhonour, 2 Cor. 6.8.by evil report and by good report, we approve our ſelves the Miniſters of Chrisft. And they that ſcoffed at the way of ſalvation did load us with contumelious taunts, that they might ſoil our Profeſſion. The firſt bitter arrow that our Enemies ſhot forth was to call us Nazarens. Tertullus the ſpruce Orator was aware of that, and charged St. Paul, that he was a ring leader of the Sect of the Nazarens, Act. xxiv. 5. Surely they delighted the more in this Nickname, becauſe of that opprobrious by word, can there any good come out of Nazareth. St. Hierom ſays that the ſpiteful Jews had no other term for the Chriſtians in his days, and how in that term they curſed us thrice every day in their Synagogues. Now when they thought to gall us both with their curſe, and their venemous ſcorn,Haereſ. 39. Epiphanius ſays that the Apoſtles liked it well enough to be called Nazarens, foreign, their intention was to put the name of Nazareth upon him, where the Angel Gabriel ſaluted the Bleſſed Virgin, and where ſhe conceived Chriſt, and they were contented. It ſeems ſo, for becauſe they held it no diſgrace, Julian the Emperor would not call them Nazarens, but Galilaeans, and proclaimed it,Orat. 1. cont. Julian. ſays Nazianzen, that they ſhould plead, or be empleaded by no other name throughout all his Dominions: the name of Chriſtian, ſays the ſame Father, it grated his ear; ſome Divine Majeſty was in the ſyllables, that it put horror into his conſcience; but for his own quiet, and their wrongs, he thought it better to call them Galilaeans: his ſlanderous intention was all that was ill in it, for the appellation it ſelf was not ſlanderous; an Angel of God directed his Meſſage to them in that form; Ye men of Galilee, why ſtand ye gazing up into heaven? Act. i. 11. But here was the ſecret gibe, one Judas of Galilee, a Firebrand of ſedition, had lodged an ill opinion in many of the Jews who were born in that Region, that ſuch as paid Tithes to God were not to pay Tribute to Ceſar, neither ought they to call any one their Lord, but him that created Heaven and Earth. In plain meaning he and his Conſorts of Galilee were errant Rebels; and though none were ſo far from faction and diſobedience as theſe modeſt Diſciples, yet to perſwade the World that they had an Anti-monarchichal grudg in their boſom, this Apoſtate called them Galilaeans. Laſtly, becauſe the Orthodox Champions of the Church confounded the obſtinate Gentiles with certain verſes cited out of the Books of the Sibyls; Orig. lib. 5. Cont. Celſum Baron. Ap. Sect. 19.therefore in deſpite they invented the name Sibylliſtae, and pointed at us for the Diſciples of thoſe Propheteſſes the Sibyls, whereas it was their own doing to make us urge them with thoſe proofs, ſince they would not believe the Old Teſtament and the Prophets of the Lord. I cannot forget how Albertus Pighius played ſuch a wiſe part or rather a far worſe, being the firſt that called our Reformed Divines Scripturarios, Scripture-men, becauſe they grounded all their Doctrin upon the written word of the holy Scriptures: yet in my judgment Sibylliſt was not ſo ill a ſcoff as Scripturarian. Now you know from that which hath been ſpoken what good Titles adorned the Primitive Saints, and how their Enemies drew their name with a black coal in terms of ſcurrillity; the bad appellations vaniſhed away by the brightneſs of their vertue, the good ones were like a ſcanty Robe too ſhort to cover all their excellency; they bore the Croſs of Chriſt gladly and triumphantly; wherefore this eximious Inſcription was given them which is here in my Text, all other names were but as a trail of golden beams to beautify this which includes them all, Chriſtian.
'Tis very much that no Author is mentioned here, who was ſo lucky to impoſe this name, which will be glorious, no doubt, in all the World, as long as the Sun and Moon endure. Carthuſian hath his opinion, that Infidels were the Inventers, in diſdain at Chriſt, whom that pious Generation worſhipped; Comeſtor imputes it to the converted Greeks and Gentiles, to the end that they and the believing Jews might have one common cognizance. There are more than enough that think it may proceed from St. Peter, whoſe firſt Epiſcopal See was at Antioch, and then they think they have engroſſed all Chriſtians to be under the Paſtoral charge of him and his Succeſſors, his Succeſſors at Rome they mean, and not at Antioch. Turrian the Jeſuit is far more reaſonable, ſayi… that the Nomenclator is not known, but that the name was ratified by a Synod of Apoſtles, for he mentions a Synod held at Antioch, in which theſe three Canons paſſed. 1. That none ſhould be circumciſed, for Baptiſm was the true Circumciſion made without hands. 2. That all Nations that believed might be collected into the Catholick Church. 3. That ſuch as were baptized in the Name of the Lord Jeſus ſhould be called Chriſtians. I could acquieſce in this conjecture, if it aſcended higher, that the Synod Apoſtolical confirmed it becauſe it came from God. I confeſs I have neither read nor heard, that either Chriſt did leave the Tradition, that it ſhould be ſo with ſome of his Diſciples, or that an Angel proclaimed out of the clouds from Heaven, or that it was imparted either by dream or revelation ſent to any of the Prophets; but ſince no man can challenge that he was the Founder of it, I think it ſurp…ſſeth mortal Authority, and therefore I leave the original of it to God. It was only in the right of the Father in thoſe times to give a name to his Child. Zachary the Prieſt, when he could not ſpeak, called for Writing-tables to give the name to John the Baptiſt, and Chriſt himſelf having no Father on earth, his Father gave him a name from Heaven: Then why ſhould not the Father of all that is called Father give that univerſal Name which belongs to his Children, whom he hath regenerated by the Holy Ghoſt? Put the Prophet Iſaiah's authority to this reaſon, and who can gainſay it? Iſa. lxii. 2. his ſcope is to extol Sion, or the Church Evangelical, ſays he, The Gentiles ſhall ſee thy righteouſneſs, and all Kings thy glory, and thou ſhalt be called by a new name, which the mouth of the Lord ſhall name. It were endleſs to rehearſe how many Authors apply this to the Nomenclature of Chriſtian. And again, Iſa. xliii. 1. I have redeemed thee, (certainly that's the voice of Chriſt) I have called thee by my name, thou art mine. Who will doubt now but that I have reduced our Title to the true original? Our Godfather is the Lord above.
Let me reduce it likewiſe to the exact time when it began; it will be no loſt labour. This is granted at all hands: it did not happen ſo ſoon as ever Chriſt aſcended up, we were not crowned in our Cradle. Pamelius takes advantage at a place in Tertullian, to hold that the word Chriſtian began to ſpread abroad in the fifth year after our Saviours Aſcenſion, that is in the very latter end of the Reign of Tiberius: but I had rather ſay that his Author Tertullian mentions it too early, for this will quite confound the Hiſtory of the Scripture. The Centurion Cornelius was not converted till two years of that, there muſt be a competent ſpace of time for thoſe tidings to come to Antioch, and for the work of the Miniſtry after that to gain a great number of the Gentiles, for Barnabas to be ſent for to undertake for a better increaſe; it follows after all this the moſt ſucceſſful St. Paul was brought thither, and he and Barnabas aſſembled themſelves a whole year with the Church: this is plain in the Context before, and then the Diſciples were firſt called Chriſtians in Antioch. I like not Pamelius his ſupputation then, he is too forward. Genebrard in his Chronology runs as much backward, and allows ſixteen years to be run out ſince the death of our Lord before the faithful had the honor to get this memorable Title: he takes his aim at the Synod which Turrian ſpeaks of, that the Apoſtles could be aſſembled no ſooner in a ſacred Council at Antioch; whereas Turrian claims no more for his Synod, but that the Apoſtles eſtabliſhed that which was illuſtrious long before, during the pains that Paul and Barnabas did ſpend at Antioch. Therefore I ſuppoſe that the moſt judicious Baronius is but a little under or over, that it fell out in the tenth year after the Aſcenſion, the Believers at Antioch being Decimae Domini, the Tyth of the Lord, thoſe that were gained to the Faith in the tenth year, being a ſelected Portion, and a peculiar Benediction fell upon them. Yet I am content to let that paſs, rather than you ſhould think that there is ſome neceſſary efficacy in the number; I look more ſted faſtly upon another great occurrency in thoſe days, which made this tenth year the fulneſs of time, and the Diſciples ſo ripe to receive this name, that it could not well be deferred any longer. For when the Gentiles were made partakers of the common ſalvation as well as the Jews, who had been ſtrangers together ſo many Ages before, there was ſtill a diſtance between them, or at leaſt no perfect conjunction: and it grew an hard Task to piece them, becauſe the Jews either out of weakneſs did ſtill affect the Ceremonies of Moſes, or having been ſo long familiar with them, did deſire to diſmiſs them reverently at their parting, but the Gentiles loved all inoffenſive liberty, which was not contrary to nature, and chiefly could not endure to refrain from meats which in themſelves were lawful. This quarrel was not decided, till the Apoſtles at a full Council took a courſe with it, in the fifteenth chapter of this Book: Nay Clemens in the 7. lib. Conſt. c. 48. ſays, That they of the Circumciſion had one Biſhop over them, to wit Evodius in this very City of Antioch, they of the Uncircumciſion in the ſame place, at the ſame time, another Biſhop over them, Ignatius; this is his report, though Ignatius himſelf ſay no ſuch matter, but gives the preeminence to Evodius alone, next after the Apoſtles: ſome variance and unkindneſs there was, that's certain; and the firſt means to unite both ſides in a perfect peace, was that the one ſhould not have this name, and the other that name, but to denominate them all from our Saviour, and to call them Chriſtians.
Quis nominum reatus? quae accuſatio vocabulorum? ſays Tertullian, names are guilty of no crime, you cannot accuſe them of any harm. With the pardon of that Holy Father, it is far otherwiſe; for it is never ſeen but that men are ſtiff in oppoſition, and almoſt irreconcilable, when they pleaſe themſelves to be diſtinguiſhed from others by the names of thoſe Doctors, whoſe opinions they cleave unto: If it once grow to a difference of Titles, that which was but friendly diſquiſition of argument at firſt, it turns to Emulation, Emulations improve to be Factions, and Factions that would ſoon have broke up like a miſt, many Ages cannot diſſolve them. If you know any that have mens perſons in admiration, and love to be denominated from them as the Captains of the Lords Hoſt, they are no better than Felons in Divinity, that have ſet fire on the Becons to put all in tumult and combuſtion, whereas, except themſelves, there are no Enemies in arms within the Church of God. That impartiality and indifferency to truth which this happy Church of England hath maintained, not turning the Scale either this way or that way, for Luther or Calvin's ſake, or whomſoever elſe, it hath given us the advantage to be moſt comely in Diſcipline, moſt retentive of good antiquity, moſt certain of fundamental truth, and of all Churches in the World to have leaſt diſagreement with all Chriſtian Churches throughout the World. We write our ſelves Chriſtians, Sleidan. 1.6.and nothing elſe. The name of Proteſtant, as it was ever harmleſs, ſo properly it concerned but the pleading of ſome grievances upon one day, when a Diet of the Princes was held at Spire: and when Sects were ſprung up among Chriſtians, to be a Proteſtant was no more than to be a good Chriſtian: If our ill-willers call us by any other by-word the ſin is theirs, we have not the tongues of wicked men in a ſtring, that they ſhall give us no attributes, but ſuch as are worthy of us: Non ſumus Pauliani, non ſumus Petriani, ſumus Chriſtiani. Paſtors muſt beget Children to Chriſt, and not unto themſelves; therefore we are neither of Paul or Cephas, Sup. Deuter. 25.10.but the Off-ſpring of Chriſt, ſay the Divines of Doway, and I would their deeds were ſuitable to their Annotation. More ſmartly St. Hierom, if you take the name of Marcionite or Valentinian, you ceaſe to be a Chriſtian. Not ſo, will ſome ſay, I can take the name of ſome excellent man upon me, as a ſubordinate Servant to Chriſt. But Ignatius goes on, if you do take the name of man upon you, you do loſe the name of the Lord. A whole hour is not enough for all that can be ſaid upon this point, but this is enough for them that will learn, how the faithful of the Circumciſion and the Uncircumciſion were in danger to be divided, therefore they were both encloſed in the identity of one bleſſed name: And, &c.
So I have ſhewn what my Text ſpeaks of fell out in a ripe ſeaſon, and a profitable opportunity; now all times are capable of that which follows, what this name imports, and what it impoſeth. Our dear Redeemer having wedded the Church unto himſelf, and having given it an intereſt in his precious bloud here, and a lively hope to poſſeſs his glory hereafter, it was meet that his Spouſe ſhould be called by his name, and then either from Jeſus, or from Chriſt. Jeſus He was called for his Divinity, for He that is Man could not ſave us from our ſins, unleſs He were the offended Party as well as the Ranſom, God and Man. Chriſt he was called from being Man, for he was anointed to execute the Offices of his Mediatorſhip in his humane nature: Now judg in your ſelves, whether we that are partakers of fleſh and blood ſhould have our nomination from his Godhead, or from his Manhood rather? only the Jeſuit, ſome Divine creature, I warrant you, is not contented with the common name of Chriſtian, but after much oppoſition of Courts of Parliament in France, or Conſiſtories in Rome, he calls himſelf by the dear remembrance of the Epithet, in which our ſalvation is ſealed unto us: But ſave us good Lord from ſuch Saviours. What will ſuffice them whom the Roialty to be called a Chriſtian will not ſuffice? In quo omnium ſublimium nominum communionem adipiſcimur, ſays Nyſſen, De profeſ. No. Chriſti.whereby we have our ſhare in all Titles that have ſublimity in them, as he that holds the faſtning links of a Chain in his finger draws on all the reſt, to uſe the ſame Fathers Similitude. The Heathen that looked for the ſignification of the word in their own learning, and not in the Scriptures, ſurnamed us Chreſtiani, à foreign,Apolog. c. 3. as you would ſay benign and gentle. So Tertullian: Cum perperam Chreſtianus a vobis pronunciatur, de ſuavitate, vel benignitate compoſitum eſt, when you miſs our right name, and pronounce us Chreſtians, it imports ſweetneſs and benignity. It ſeems there was a placidneſs and facility of nature in the Diſciples, which was far from giving juſt offence, and won it ſelf the affections of others. And is not much better than a jarring harſhneſs, which is prone to diſcords and contentions? The ſpirit of wiſdom it courteous and humane, Wiſd. vii. 23. Yet this fell ſhort of the true notation, foreign, who knows it not? is unctus The Anointed; not every Anointed, but The Anointed, as if it were written in capital letters, whom the old Teſtament in the ſame ſenſe calls the Meſſiah, …. 49.and the Helleniſts foreign; but Caninius ſays that the wrathful Jews, who will not own him for their Meſſias, call him not foreign, but foreign, not unctum, but delibutum, as you would ſay, not anointed, but ſtained and beſmeared: To whom I rejoyn videbunt quem transfixerunt, they ſhall ſee him whom they have pierced with their blaſphemies.
foreign, the Anointed of the Lord, He is our Chief, from whom we derive our nomination; He was a King, as the Pſalms ſtile him, Yet have I ſet my King upon my holy hill of Sion, and ſo anointed. He was a Prieſt, a Prieſt for ever after the Order of Melchiſedech, and ſo anointed. He was a Prophet, that Prophet whom God promiſed to raiſe up to Iſrael among their Brethren, Deutr. xviii. and ſo anointed. Ter Chriſtus, J…h. 3.34.a triple anointed, a triple Chriſt, that ſacred one to whom God giveth not the Spirit by meaſure, but he is anointed with the oil of gladneſs above his fellows, and ſo is an infinite Chriſt: from his ſuperabundant unction we are repleniſhed, of his fulneſs we have all received, ſome drops have trickled down from the head to the skirts, nay to the feet and ancles, to the loweſt parts of the body: and by the power of his Chriſthood we are transformed to be Chriſtian. Aptly hath St. Bernard ratified all this from that of Solomon, Cant. ii. 3. Oleum effuſum nomen tuum, Thy name is as ointment poured forth, therefore do the Virgins love thee. Chriſtianus then, to put good Greek into bad Latin, is all one with Ʋunctianus, anointed with the ſprinkling of water in Baptiſm for the remiſſion of ſins, and therefore Criſm or Oil hath been applied as a ſignificant Ceremony to the Infant baptized, not only abroad, but in our own Church, I mean ſince it was reformed. After this of Baptiſm follows the Unction of true Doctrin: Ye have an unction from the holy one, and ye know all things, 1 Joh. ii. 20. To theſe is added the Unction of Grace, that we may be a ſweet ſavour of life unto life: and above all theſe, the bloud of Chriſt is anointed upon the poſts of our doors, that the Deſtroyer may paſs by and ſpare us: and all theſe Lines meet in this one Center, to call us Chriſtian. Is it not a grievous caſe, that this Name, ſo muſical to the ear, ſo melodious to the heart, ſhould be almoſt obſcur'd to bring in another? Catholick, a word to be very well approved of, it finds more acceptance with ſome than Chriſtian. Theſe words of St. Luke in my Text are not more authentick with them, hardly ſo much, as thoſe of Pacianus, Chriſtianus mihi nomen eſt, Catholicus cognomen; illud me nuncupat, iſtud oſtendit; Chriſtian is my name, Catholick my ſurname; the indignity is to diſtort this ſaying, as if Chriſtian were general to every Schiſmatick and Sectary, and Catholick were appropriated to the Orthodox, abiding in the boſom of the true Church: Nay, ſome are ſo ſenſeleſs to make the Apoſtles the Authors of ſuch childiſh counſel, that becauſe good and bad would invade the name of Chriſtian, therefore the Diſciples ſhould call themſelves Catholicks for diſtinction ſake: Why, liſt I pray you, he that can falſly ſay Chriſtian is my name, can he not with as much impudency and falſhood ſay, that Catholick is my ſurname? the word becomes the Creed moſt divinely, the holy Catholick Church? for what Church ſhall I adhere to? That which is for Time univerſal, from the preaching of Chriſt unto theſe dayes; that which is for Place univerſal, diſperſed whereſoever the Faith of the Elect is received; that which is for Truth univerſal, believing all that the Prophets and Apoſtles have delivered, and whatſoever the Church hath ratified by its continual interpretation. But our fine Italian Wits have ſpun out another notion, that particular Church is Catholick which hath reteined the pure Truth in all Ages ſince Chriſt, and never failed, from whence hath reſulted that proud incloſure of Roman Catholick, an error not to be argued me thinks, but to be whooped at. I am ſure Catholick, in their ſenſe, is neither name nor ſurname of them that ſeek for peace. They pour it on as Vinegar, to make the wounds of the Church ſmart: The Name of Chriſtian is the Sanctuary of Unity, and Oil to heal the wound; let that be our Badg then, which was the good Diſciples, &c.
But if you wear this Livery of Chriſt, what ſervice will you do him? do you conſider it unto what holineſs you are engaged, if your Title be derived from ſo pure a Fountain? Now I am at the top of the ſpire, at that point of my Text which is nearer to Heaven than any other. It is well that we were Infants when we were firſt inrolled to be Chriſtians; in thoſe ſucking days we did not feel the weight that was laid upon our ſhoulders: if we came with ripe years to Baptiſm, and with premeditated underſtanding, it would make us ſink down when we put our foot into the waters, and tremble all over to bethink us, what heavenly part a Chriſtian is to act upon the Earth, as if he were an Angel incarnate. Alexander Severus the Emperor, whoſe Mother Mammaea was a Chriſtian, L…mprid. in vit. Severi.was ſaluted in the name of Antoninus by the Romans, a name which had been moſt auſpicious in that Republick, By no means, ſays the Emperor, do not engage me to the neceſſity of that expectation, Nomina inſignia oneroſa ſunt, illuſtrious names are burdenſom, and I cannot ſatisfie that which is looked for from them: Alas but a trifle was looked for from an Antoninus, in compariſon of that is looked for from a Chriſtian: A few ſins were eſteemed no blemiſh in one of them; one ſin, and unrepented of, ſhall be an everlaſting woe to one of us: The ſimilitude of a few Vertues made up a gallant Heathen, the defect of one Vertue degrades a Chriſtian. In whom there is not meekneſs and mercies there's no print of Chriſt; in whom there is not humility there's no colour of Chriſt; in whom there is not perfect charity there is no agreement with Chriſt, non poteſt eſſe concors cum Chriſto qui eſt diſcors cum Chriſtiano; he that doth not abrenuntiate, and deny himſelf, he hath no part in Chriſt; for he that thinks his good works are eſtimable with Heaven, and looks to be ſaved by his own merits,De verb. Apoſt. ſer 18. eſt latro inſultans cruci Domini, ſays St. Auſtin, he is the wicked Thief that inſults over the Croſs of Chriſt. He that hath Chriſt alwayes in his eye to follow him, in his heart to love him, in his faith to truſt in him, in his works to glorifie him, he is co Chriſtus, he ſhall communicate of his name here, and he ſhall be cohaeres, Co-heir with him in his Fathers Kingdom hereafter. St. Auſtin calls us Heirs in this World, by the uſurpation of this Name, ſicut ſunt haeredes nominis, ita ſunt imitatores ſanctitatis, Chriſtian thou art Heir of his Name, thou ſhalt do well therefore to be Executor of his Sanctity.
There are three things, as the ſame Father hath filed them together, with which our Chriſtendom holds a ſecret antipathy, in his ſhort book of true Religion,De ver. relig. c. 15. Neque in confuſione Paganorum, neque in caecitate Judaeorum, neque in purgamentis Hae…eticorum quaerenda eſt; it is neither to be found in the confuſion of Pagans, nor in the blindneſs of the Jews, nor in the filthineſs of Hereticks.Baron. Ap. ſect. 2. Juſtin Martyr is well rejected by the great Annaliſt, for condeſcending to call all the Heathen Chriſtians, qui foreign vixerunt, who from the beginning of the World had inſtituted themſelves by well guided reaſon. This can never be concocted with truth; for Chriſtianity in the very eſſence is an explicit knowledg of the Son of God, that died for our ſins, and roſe again for our juſtification. Beſide, Gentiliſm doth incorporate in it the worſhipping of vain Gods, and how abhorrent is that to this Name? When the Roman Deputy urged Polycarpus to ſwear by the Genius of Ceſar, his anſwer was no more but I am a Chriſtian, a Negative to all Idolatry in that Affirmative. Secondly, Where there is Judaiſm there is no Chriſtianiſm. Serm. 91. de Temp.He that hath reliſhed the honey of the Goſpel, ſays St. Auſtin, cannot endure the bitter waters of the Law; Circumciſion hath a bitter acrimony in it to offend his taſte, nec hoſtiarum ferre cruorem valet, nec Sabbati obſervantiam cuſtodire; he will not offer the bloud of Sacrifices, he will not keep the obſervation of the Sabbath. Let them note that who ſtrive to have the entire fourth Commandment to be moral and perpetual. A ſtrange refractarineſs in ſome men, that cannot endure to be Chriſtians in Ceremonies, and yet are content to fall back to thoſe beggarly Elements of Moſes, and to be Jews in Ceremonies. Thirdly, The filthineſs of Hereticks, either in Doctrin, or Life, it draws a daſh through the Name of Chriſtian, and blots it out. No lie is of the truth, 1 Joh. 2.21.and he that denies that Jeſus is the Chriſt, he is a liar, and an Antichriſt. Jeſus is the name of the Perſon of our Lord, Chriſt is the name of his Office; how every Hereſie claſheth either againſt his Perſon or his Office; and ſuch a one doth ſo little merit to paſs for a Chriſtian, that he is publiſhed for an Antichriſt. Or be it that you are undepraved in the truth, but moſt depraved in manners, there again you forfeit your intereſt in this ſpotleſs Name: For why call ye me Lord, Lord, Aug. Serm. 12. de verb. Apoſt.and do not the things which I ſay, Luk. vi. 46. Cum impiis homines ſumus, ſed non cum impiis Chriſtiani ſumu… I do not yield clearly to that, but rather thus. If we live as wicked men do, we are ſcarce men, but rather beaſts; and they that are ſcarce men by reaſon of their ſins, they are utterly loſt, I am ſure, for being Chriſtians. O if you have not Chriſt within you, let your forehead bluſh that was ſealed w…th his Croſs without you.
How much better would it be for Hypocrites, that they had been Pagans that never abuſed this Name, than to have been outſide Diſciples, no further than the name,Lib. 1. cont. Ep. Parm. c. 7. dealbati nomine Chriſtiano, ſays St. Auſtin, not anointed with the oil of Chriſt, the unction of the Spirit, but parjeted over with the name of Chriſtian, like whited walls. The Athenians forbad that any Bondman ſhould be called by the name of Harmodius and Ariſtogeiton, men that had jeoparded their lives to free their Country from ſervitude; they held it diſhonorable that thoſe names that were devoted to the publick liberty ſhould be polluted with ſervile contagion.Sueton. in Dom. ſect. 10. Domitian, who was tyrannical in all his actions, put one Metius, a man of good condition, to death, for calling an inferior Vaſſal of his by the victorious name of Hannibal. The Title of Philoſopher, O how the true Philoſophers would ſtorm when Caterpillars uſurped it, that had no affinity with true Philoſophy? it is a ſickneſs, and a very fever to me, ſays one of them, quod iſtiuſmodi ſpurca animalia nomen uſurpent ſanctiſſimum, that theſe unclean animals ſhould ſteal ſuch a ſacred appellation.Gel. lib. 9. c. 9. If theſe men were ſo tender to preſerve Civil and Academical honors from defamation, will not God be much more incenſed at pſeudo-Chriſtians, and ſay why doſt thou take the name of my well-beloved Son upon thee to pollute it?Lib. 4. de prov. Quid eſt dignitas in indigno niſi ornamentum in luctu? ſays Salvian; this glory with which you inveſt your ſelves ſhall be your utter ſhame: you blot this Name with whoredoms and oppreſſions here, therefore ſhall your names be blotted out of the book of life. My invention will not ſerve me to conclude this point better than St. Auſtin hath done,De Temp. ſer. 215. Ʋt nomen Chriſtianum non ad judicium ſed ad remedium habeamus, convertamus nos ad bona opera, that we may aſſume this name as a ſoveraign remedy againſt the Devil, and not unto condemnation, let us bring forth works worthy of our Lord Jeſus Chriſt, for whoſe ſake we are called Chriſtians.
And thou Antioch in the Land of Syria, art not the leaſt among thoſe places that were holy ground; thou wert like a new Hieruſalem to us that are called Gentiles, for in thee the ſound was firſt heard which filled the earth with thy Majeſty; And the Diſciples were called Chriſtians firſt in Antioch. A place, not long after the firſt foundation of it, bruited abroad for much infelicity, ſo frequently was it ſhattered with ſtrong Earthquakes; a place polluted with no ſmall Idolatry, for Apollo had his Shrine, and Diana had hers within the Circuit of it. Of a ſudden, when ſhe was ſcandalous and forlorn, thoſe evils and calamities were redreſt, becauſe God had a delight in a new Off-ſpring which was grown up within her walls, and all the Inhabitants of the Earth did look upon her, as a Star that was ſhot from Heaven. Now began all the honors, that the times would permit, to be heaped upon it. Some ſay, that this being the beſt City wherein the Goſpel had got ground, St. Peter the chief Apoſtle was made the Biſhop of it. To make no brable of it, leſt I go beyond the allowance of my time, this is all I will ſay; if St. Peter were the Biſhop of it, then Ignatius was but a bad remembrancer, that wrote ſo many Epiſtles, and never ſpake of it; then St. Chryſoſtom likewiſe, who was a famous Pulpit-man in that City, and made the beſt Sermons in Antioch that ever he made, he were much overſeen that he ſhould never call it to mind, in ſo many commemorations which he made concerning their dignity. This is ſurely upon Record, St. Peter afforded it his bleſſed preſence, and ſo did St. Paul his likewiſe, a brave building of faith was erected there, when the Covering was laid upon two ſuch Pillars. And a Biſhoprick was founded there by thoſe two great Apoſtles, whoſe ſucceſſion was happy in painful Prelates, and conſtant Martyrs; all Syria was ſubject to it as the Metropolis; the Arabick Canons, which Turrian hath ſet forth as conſtituted by the great Council of Nice, Evagr. lib. 4. c. 6.ſay, that all the Churches in Perſia obeyed it as a Patriarchical See. Juſtinian the Emperor, becauſe we had our beſt name impoſed there, gave it a better name, and called it foreign, which is, being interpreted, the City of God. You may be ſure their brave Presbyter St. Chryſoſtom hath often run over this ſtring,Homil. 7. in Matth. and made muſick upon it. In one place thus, If any contention for priority ariſeth, you Antiochians may claim it before all the World, illo ſcilicet privilegio vobis blandientes, bearing up your ſelves upon that privilege, that you were the firſt fruits of them that are called Chriſtians, this is your victory over your enemies, this is your Diadem above your friends.
What a pudder ſome would have made of it if they could have boaſted of this Prerogative! O how the chief Pontif of Rome would have been hoiſted up for an Oecumeniacal Biſhop! And out of the word Chriſtian what a flouriſh Cardinal Bellarmin would have made for an Antichriſtian Supremacy! God hath provided better things for us, than that we ſhould not be pelted with ſuch a paper Bullet. The Antiochians behaved themſelves reverently and modeſtly, and did not abuſe the Grace of God unto wantonneſs. They were not called Chriſtianiſſimi, more Chriſtian than their Brethren for this verbal priority. They did not arrogate foreign, the chief Patriarchical Primacy before all other Prelates, but were contented with the third rank to follow rome and Alexandria. Annal. tom. 1. an. 39. ſect. 10.And in my ſlender opinion Baronius is never more to be commended in any thing, than for rendring the true reaſon …. Says he in giving honorable place to the Biſhops of Alexandria and Antioch, regard was had to follow the ſteps of the Roman Magiſtrate, and to ſettle Eccleſiaſtical Precedency juſt as he did diſtribute his principal Civil Dignities. Now among all the Oriental Praefectures the Proconſul of Antioch was the moſt chief and honorable; hence Antioch was eſtabliſhed to be the Oriental Metropolis. But becauſe the temporal glory of Alexandria was greater, and the chief Roman Praefecture of all others, called Auguſtalis praefectura, therefore though it was the younger Church in order of time, yet her Patriarch preceded Antioch in order of dignity. And if he had not wilfully ſhut his eyes againſt the light, would he not have ſubſcribed, that this was the very cauſe that the Praelacy of Rome was prepoſed before them both; foreign, ſays St. Chryſoſtom, we yield it priority, becauſe it is the chief Imperial City, or in Baronius his own language, Ʋt ex politica dignitate auctior illuſtrior que fieret Eccleſiaſtica, that the Eccleſiaſtical Dignity may become more ample and illuſtrious in the right of the Political. Well, to end all, Antioch had once the day, renowned for Orthodox Believers, for conſtant Martyrs, for innumerous Diſciples; ſhe conteined 366 Pariſh Churches, ſays Volateranus; now her material buildings are for the moſt part eraced down, her ſpiruual building quite vaniſhed, and her ſtreets are poſſeſſed with Mahumetans. You ſee that the Church is a removing Tabernacle, rolling about from Sea to Sea, from Land to Land. That Truth which ſhall never fail upon Earth, may fail in any particular Kingdom. The Antiochians, that were the firſt Chriſtians, are become the laſt; God knows how the myſtery of his vocation will work, that the laſt ſhall be firſt. Be not high-minded but fear, that fearing we may work with diligence, and believe with ſtedfaſtneſs, and ſuffer with patience, that we may be partakers of the firſt Reſurrection in newneſs of life, and of the ſecond Reſurrection in the glorification of Soul and Body. AMEN.