A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

A SERMON Preached at WHITE-HALL UPON S^t 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 origi∣nal: 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 Evi∣dence 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, up∣on 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 Re∣cords 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 condi∣tion, will make them known to be a noble and a numerous Society. I must pre∣mise, 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 a∣broad in most remoted places. St. James from thenceforth calls them the twelve Tribes of the Dispersion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, St. Peter comes to some particularities, and greets them by the name of Strangers scattered throughout Pontus, Galatia, Cappa∣docia, 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 Mar∣seils 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 Ascen∣sion 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 An∣tioch 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 Graeci∣ans 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 Uncircumci∣sion, 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 Cy∣prus 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 Savi∣our'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 con∣clusions upon Principles of reason, and would attain felicity, not by faith, but by ar∣guments. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught of God, as the word is in St. Paul.* 1.1 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, maledi∣ctio sit super nos, & super nostros liberos, let that reproach fall upon us, and our Chil∣dren 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,* 1.2 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:* 1.3 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,* 1.4 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. Chry∣sostom; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Cha∣rity 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 pu∣rified 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 hea∣ven, 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.* 1.5 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 peo∣ple do in this case, whose name is given them from the Faith? So I have represen∣ted to you that in the earliest days of the Gospel the Disciples were called Bre∣then 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,* 1.6 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,* 1.7 Epiphanius says that the Apostles liked it well enough to be called Nazarens, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.8 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 Or∣thodox Champions of the Church confounded the obstinate Gentiles with certain verses cited out of the Books of the Sibyls;* 1.9 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 va∣nished 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 there∣fore 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 Pro∣phet 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 Nomen∣clature 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 cal∣led Christians in Antioch. I like not Pamelius his supputation then, he is too for∣ward. 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; where∣as 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 An∣tioch 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 occur∣rency in those days, which made this tenth year the fulness of time, and the Dis∣ciples 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 argu∣ment at first, it turns to Emulation, Emulations improve to be Factions, and Fa∣ctions 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 denomina∣ted 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 Eng∣land 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 fundamen∣tal truth, and of all Churches in the World to have least disagreement with all Christian Churches throughout the World. We write our selves Christians,* 1.10 and no∣thing 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 Prote∣stant 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,* 1.11 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 Va∣lentinian, 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 profi∣table 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 ra∣ther? 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,* 1.12 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.13 as you would say benign and gentle. So Tertullian: Cum perperam Chrestianus a vobis pronun∣ciatur, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.14 and the Hellenists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but Caninius says that the wrathful Jews, who will not own him for their Messias, call him not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not unctum, but delibutum, as you would say, not anointed, but stained and be∣smeared: To whom I rejoyn videbunt quem transfixerunt, they shall see him whom they have pierced with their blasphemies.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.15 a triple anointed, a triple Christ, that sacred one to whom God gi∣veth 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 no∣men tuum, Thy name is as ointment poured forth, therefore do the Virgins love thee. Chri∣stianus 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 appro∣priated 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 uni∣versal, from the preaching of Christ unto these dayes; that which is for Place uni∣versal, 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 ar∣gued 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,* 1.16 was saluted in the name of Antoni∣nus 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 An∣toninus, in comparison of that is looked for from a Christian: A few sins were esteem∣ed 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 abrenun∣tiate, 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,* 1.17 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, Chri∣stian 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,* 1.18 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 blind∣ness of the Jews, nor in the filthiness of Hereticks.* 1.19 Justin Martyr is well rejected by the great Annalist, for condescending to call all the Heathen Christians, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 worship∣ping 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.* 1.20 He that hath relished the honey of the Gospel, says St. Austin, cannot endure the bitter waters of the Law; Circumci∣sion 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,* 1.21 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 unde∣praved 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,* 1.22 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,* 1.23 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 Coun∣try from servitude; they held it dishonorable that those names that were devoted to the publick liberty should be polluted with servile contagion.* 1.24 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.* 1.25 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?* 1.26 Quid est dignitas in indigno nisi ornamen∣tum 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, there∣fore 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,* 1.27 Ʋt nomen Christia∣num 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 con∣demnation, 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 foundati∣on 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 scan∣dalous and forlorn, those evils and calamities were redrest, because God had a de∣light in a new Off-spring which was grown up within her walls, and all the In∣habitants 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 af∣forded 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 Metro∣polis; the Arabick Canons, which Turrian hath set forth as constituted by the great Council of Nice,* 1.28 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, being interpreted, the City of God. You may be sure their brave Presbyter St. Chrysostom hath often run over this string,* 1.29 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 Dia∣dem 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chief Patriarchical Primacy before all other Prelates, but were contented with the third rank to follow rome and Alexandria.* 1.30 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 Prae∣fectures 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 Alex∣andria was greater, and the chief Roman Praefecture of all others, called Augustalis prae∣fectura, therefore though it was the younger Church in order of time, yet her Patri∣arch 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Ortho∣dox 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 Re∣surrection in the glorification of Soul and Body. AMEN.

Notes

• * 1.1

  1 Thes. 4.9.
• * 1.2

  August. Tract 63. in Joh.
• * 1.3

  Jam. 1.21.
• * 1.4

  Luk. 11.52.
• * 1.5

  Sund. 2 af∣ter Trin.
• * 1.6

  2 Cor. 6.8.
• * 1.7

  Haeres. 39.
• * 1.8

  Orat. 1. cont. Julian.
• * 1.9

  Orig. lib. 5. Cont. Celsum Baron. Ap. Sect. 19.
• * 1.10

  Sleidan. 1.6.
• * 1.11

  Sup. Deuter. 25.10.
• * 1.12

  De profes. No. Christi.
• * 1.13

  Apolog. c. 3.
• * 1.14

  〈…〉〈…〉. 49.
• * 1.15

  J••h. 3.34.
• * 1.16

  L••mprid. in vit. Severi.
• * 1.17

  De verb. A∣post. ser 18.
• * 1.18

  De ver. relig. c. 15.
• * 1.19

  Baron. Ap. sect. 2.
• * 1.20

  Serm. 91. de Temp.
• * 1.21

  1 Joh. 2.21.
• * 1.22

  Aug. Serm. 12. de verb. Apost.
• * 1.23

  Lib. 1. cont. Ep. Parm. c. 7.
• * 1.24

  Sueton. in Dom. sect. 10.
• * 1.25

  Gel. lib. 9. c. 9.
• * 1.26

  Lib. 4. de prov.
• * 1.27

  De Temp. ser. 215.
• * 1.28

  Evagr. lib. 4. c. 6.
• * 1.29

  Homil. 7. in Matth.
• * 1.30

  Annal. tom. 1. an. 39. sect. 10.