4. The Sacraments. Of each of which I defign, (God willing) to treat at large.

But before I enter upon the firft of thefe, or the Explication of the Articles of the Chriftian Faith, it will be very convenient and neceffary to take notice of those Preliminary Questions whereby they are introduc'à : The firft of which will be fufficient for this time.

Now the firft Question is this, [What is your Name?] which at first fight may feem a little odd and infignificant. For whatfoever the Names of Perfons be, they are all equally obliged to the Duties of Piety and Vir

But the true defign and meaning of this Queftion, was to put them in mind, and take occafion to treat of that Solemn Vow and Profeffion which was made for and by them at the fame time when thofe Names were given them.

Now the Names of Perfons are either General or Particular.

I. The General Name of all thofe who believe and profefs the Gofpel, is that of Chriftian. And this Name is very ancient, and began to be used in the Apostles Times; as we read, Ads 11, 26. The Difciples were called Chriftians firft at Antioch. Concerning which, it will not be amifs (according to the Method here taken in this Catechifm) to enquire, (1.) To whom this Name was firft given, and what is the Defign and Meaning of it. And, (2) By whom it was given to those who were firft called by it. And,

(1.) If it be ask'd, what this Name is, or what it fignifies, and to whom it belongs? I anfwer, This Name properly belongs to every true Difciple of Chrift, and to none elfe; for it was only the Difciples who were called Chriftians. And it fignifies a Follower of Chrift, or fuch a one as feriously endeavours to Imitate him, and to be like unto him. And therefore it highly concerns every one who defires to be called by that Holy Name, to take care to answer that Name and Character by a fuitable Life and Converfation. We find that every one pretends

pretends to be a Chriftian, and the Generality of People will take it very ill if they be not fo accounted. But alas! 'tis to be feared, nay, 'tis too plain and evident, that the greatest part of those fo called, are Chritians only in Name and nothing elfe. How few are there to be found whofe Lives are answerable to their Title, and whofe Practice is agreeable to their Profeffion! What a grofs Abfurdity is it for those who live in a conftant Course of Sin and Wickednefs, and indulge themselves in all manner of Vice and Immorality, ro pretend to be Chriftians? As if that were any thing like Chrift, or any part of their Imitation of him. Whereas the Apoftle cells us, (2 Tim. 2. 19.) That those who name the Name of Chrift (and especially those who defire to have his Name called on them) ought to thew they deferve that Title by departing from all Iniquity. But,

(2.) If it be asked, Who gave 'em this Name, or by whom they were firft fo called? This will admit of fome difpute. For fome are of opinion, that it was given them by their Enemies in Scorn and Contempt.For the proof of which they tell us, that fometimes the Heathens called them [xenstavós, or] Good and Useful Men, by way of Irony; as we read in Tertullian. And fometimes they called them [xisiovó, or] Chrift's Affles, becaufe they bore his Burthens, &c. But indeed thofe NickNames feem to be rather an Argument that the other was a True Name, and taken up by themselves, or at leaft given them by their Friends. And accordingly we find they gloried in it as their great Honour and Priviledge; infomuch that Sandus the Martyr being ask'd his Name, City and Country, anfwer'd to all, I am a Chriftian. And + Julian (their moft inveterate Enemy) endeavour'd afterwards to fupprefs that Name, and made a Law that they fhould be called only Galileans, as he always did himself. But this will be further

* Cum perperam Chriftianus pronunciatur a vobis, &c. Greg. Naz. Invect. i. in Jul.

Place, when and

evident, by confidering the Time and where this Name was first given them. And that was at Antioch, a large and populous City in Syria, which was then a Roman Province, and Petronius Proconful there. Now the Romans in their Provinces, as they feldom made any Alterations in the Civil Government, but left the People free as they found them; fo much lefs did they meddle with Matters of Religion, but every Nation was fo far left to the Liberty of Confcience, that no Violence was offered by them to any Man upon that account: By which means, both Jews and Christians (till the time of Nero) had the free Exercise of their Religion throughout all the Roman Provinces. And tho' the Jews liked this well enough for themselves, and were not much troubled at the Heathens, yet they always grudg'd the fame Priviledge to the Chriftians, and were every where stirring up the Heathens against them. But for all this, the Roman Governours, as much as they could, did always decline medling with thefe Matters: As we fee in Pontius Pilate, Gallio, and the Town-clark, or Chancellor of Ephefus. So that 'tis no wonder, if after the Gofpel had been freely Preach'd, without any manner of Reftraint, either upon Teachers or Hearers, for a whole Year together, by two fuch Eminent Perfons as St. Paul and Barnabas, in fuch a great and populous City as Antioch, that the Disciples became fo numerous, as more openly to profefs the Name of Chrift, and after that Name to call themselves Chriftians.

And this by the way will help to clear a Mistake of feveral Learned Men, as well as others, who admire the Providence of God in propagating the Gospel through the whole World, notwithftanding the cruel and violent Oppofition which they fuppofe it continually met with. Whereas it plainly appears that the Chriftian Religion was never Perfecuted any where by the Heathens, till the tenth Year of Nero, which was above thirty Years after the Death of Chrift. And accord

ingly we find *Tertullian in his Apology, afferts, that Nero was the firft Perfecutor of the Chriftians. Soon after which he adds, in an exulting manner, † We look upon it as our Glory to have fuch a one as Nero for the first Author and Promoter of our Sufferings. For whofoever knew him, will certainly conclude, that if the Chriftian Dodrin had not been very excellent, he would never have condemn'd it. And therefore we ought rather to admire the Providence of God in granting fo long a time of Liberty for the Propagation of the Gofpel, that it might be every where fpread abroad, and firmly rooted in the Hearts and Souls of Men, before any Storms of Perfecution arofe againft it. Which is but the fame RefleЯtion that was formerly made by | Eufebius on this Occafion. For fpeaking of the Favour that Tiberius bore to the Christian Religion, and of his threatning Death to thofe that accufed the Chriftians, he makes this particular Remark upon it: That the Heavenly Providence put this into his Mind, to this very end, that the Dourin of the Gospel meeting with no Impediments at the beginning, might have its free Courfe through the whole World. I fhall conclude this Head with part of that excellent Prayer in our Liturgy, for the good eftate of the Catholick Church; that it may be Jo guided and govern'd by God's good Spirit, that all who profefs and call themselves Chriftians, may be led into the way of Truth, and hold the Faith in Unity of Spirit, in the Bond of Peace, and in Righteoufnefs of Life.

But tho' this Name be ufually given to Perfons at their Baptifm, yet this is not the intent of this Queftion in the Catechifm, as appears by the Answer, whereby every one is oblig'd to declare their particular N..ne by which

*Neronem primum hoc dogma Perfecutum effe. † De tali fupplicii noftri Auctore ac Duce Gloriamur. Etenim qui illum novit, intelligere poteft non fuiffe Dogma hoc, nifi magnum quoddam bonum effet, & Nerone Condemnatum. Eccl. Hift. 1. 2. c. 2.

they are 'diftinguish'd from all others. And therefore,

II. There are Particular Names by which Perfons and Families are diftinguish'd one from another. And thefe are twofold, (1.) The Sirname, and (2.) The Christian Name. The first of which is by fome called Pranomen, and the other Renomen, the reafon of which will appear by and by.

(1.) There is the Sirname, or as it was anciently written and pronounc'd, the Sire-name, or the Name belonging to the Sire, or Father of the Child. And this is neceffary for the diftinction of different Kindreds and Families one from another. And this is called Pranomen, as belonging to the Child as foon as ever it is born. But this having no relation to Baptifm, or to the Religion which the Child is thereby oblig'd to believe and Profefs, is not the Name enquir'd after in this Queftion. But that is,

(2.) The Chriftian Name (as it is most commonly called) or that Name which is given at Baptifm, when the Perfon is admitted into the Church of Chrift, and profeffeth himself to be a Chriftian. And this is neceffary to diftinguish Perfons of the fame Family and Parents one from another. And this is called Renomen, upon the account of the Party's being Regenerated in Baptism, and Born anew of Water and of the Spirit. And according to the Cuftom of the Church of England, we reckon the Age of Perfons, not from their Birth, but only from their Baptifm, as if they were of no Confideration till then, and that all the time before was not to come into the account. And this (by the way) may be one Argument to induce Parents not to delay the Baptizing of their Children, becaufe (as it may fall out) it may be very prejudicial to them and theirs, even as to their Temporal Concerns, upon feveral accounts. As in Cafe of making Wills and Settlements, and of receiving Legacies, and fuch like..

Now