Commentary Upon Acts, Part 2
PART II. ACTS XI.
Vers. 26. And the Disciples were called Christians first in Antioch.
Sect. I. The name of Christian.
THe Jewes and Gentiles being now since the calling of Cornelius knit up together into one Church they are this yeere tyed up into the rofie and glorious knot of the same name, and Epithet the name of Christian: A new name which the Lord himselfe did give them, as wee may well understand that prophesie, Esa. 65.15. that the two distinguishing names of Jewes and Heathen might no more continue the ancient distance that was betwixt them, but that that and all differences arising there from might bee buried under this sweet and lovely denomination given equally to them both. The current of the story hitherto hath fairely and plainely led this occurrence to this yeare, as the reader himselfe will confesse upon the trace of the history, and hee will bee confirmed in it, when hee seeth the next yeer following to bee the yeer of the famine, which next followeth in relation in St. Luke to this that wee have in hand, Act. 11.26, 27, 28.
By what names the Professors of the Gospel were called before this time, it is plaine in Scripture. Among themselves they were called (b)Act. 4.15.Disciples, (c)Cap. 5.14. & 6.1. & 9.1.Beleevers, (d)Act. 8.1.The Church, (e)Act. 8.2.Devout men, (f)Act. 11.29. 1 Cor. 15.6.Brethren; But among the unbeleeving Jewes, by this sole common and scornefull title of (g)Act. 24.5.The sect of the Nazarites. Epiphanius hath found out a strange name for them not to be found elsewhere, nor to be warranted any where, and that is the name of Iessaeans.
Before they were called Christians (h)Lib. 1. advers. Nazarae…. pag. 120.(saith hee) they were called Iessaei; either from Iesse the father of David, from whom the Virgin Mary and Christ by her descended, or from Iesu the proper name of our Saviour. Which thou shalt find in the books of Philo, namely in that which hee wrote foreign: In which treating of their Policy, Praises and monasteries which are about the Marish Marian (commonly called Mareotis) hee speaketh of none others then of Christians. Of the same opinion in regard of the men themselves, are divers others, both the Fathers, and later writers, though they differ in regard of the name. No Romanist but hee takes it for granted, that Philo in that book (that is meant by Epiphanius, though hee either title it not right, or else couch two bookes under one title,) speaketh of Christian Monkes, and from thence who of them doth not plead the antiquitie of a Monastick life, so confidently, that hee shall bee but laughed to scorne among them that shall deny it? They build indeed upon the Ipse Dixit of some of the Fathers to the same purpose, besides the likenesse of those men in Philo to the Romish Monkes, that such a thing as this is not altogether to bee passed over, but something to bee examined, since it seemeth to carry in it selfe so great antiquitie and weightinesse.
Eusebius therefore in his (i)Lib. 2. c. 15.Ecclesiasticall History delivereth such a matter as tradition. They say (saith hee) that Marke being first sent into Egypt, preached the Gospel there which hee also penned, and first founded the Churches of Alexandria, where so great a multitude of beleeving men and women grew up, foreign in a most Philosophicall and strict course, that Philo himselfe vouchsafed to write of their converse, meetings, feastings, and all their demeanor: And for this his writing of them, Hee is reckoned by us (saith (k)De Scriptorib. Eccles. …om. 1. pag. 102.Ierome) amongst the Ecclesiasticall writers, because writing concerning the first Church of Marke the Evangelist, hee breaketh out into the praises of our men: relating that they are not onelyonly there but also in many other provinces, and calling their dwellings Monasteries. Of the same mind with these fathers, are Cedrenus (l)Lib. 2. cap. 16.17.Nicephorus, (m)Bibl. Sanct. l. in voce. Philo.Sixtus Senensis, (n)Lib. 2. cap. 1. de Monach.Bellarmine, (o)Apparat. Sacer. in voce Philo.Possevine and others; which last cited Jesuite is not contented to bee satisfied with this opinion himselfe, but hee revileth the Magdeburgenses, and all others with them, that are not of the same opinion with him. For the examining of which, before wee doe beleeve it, wee may part their position into these two quaeres. First, whether Marke the Evangelist had founded the Church at Alexandria before Philo wrote that book. And secondly whether those men about Alexandria reported of by Philo, were Christians at all yea or no.
First then looke upon Philo and upon his age, and you shall finde that the last yeer when hee was in Ambassy at Rome, hee was ancient, and older then any of the other Commissioners that were joyned with him, for so hee saith of himself: Caesar speaking affably to them when they first came before him, the standers by thought their matter would goe well with them, (p)In legat. ad Cai…n.But I (saith he) that seemed to outstrip the others in yeers and judgement, &c. and then from him looke at the time when Marke is brought by the Ecclesiasticall Historians first into Egypt and Alexandria. (q)In Chronico.Eusebius, (for wee will content our selves with him onelyonly) hath placed this at the third of Claudius, in these words, Marcus Evangelista interpres Petri, Aegypto & Alexandriae Christum annunciat. And then is Philo foure yeers older then before. To both which adde what time would bee taken up after Markes preaching before his converts could bee disposed into so setled a forme of buildings, constitutions and exercises, and then let indifferency censure, whether Philo that was so old so long before, should write his two books of the Esseni, and the Therapeutae after all this. But because wee will not build upon this alone, let us for the resolution of our second Quaere, character out these men that are so highly esteemed for the patternes of all Monasticks, and that in Philoes owne words and description.