The question to whom it belonged anciently to preach and whether all priests might or did discussed out of antiquity : as also, what preaching is, properly / by Meric Casaubon ... Casaubon, Meric, 1599-1671. 1663 Approx. 71 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A35563 Wing C810 ESTC R5468 12901115 ocm 12901115 95247 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35563) Transcribed from: (Early English Books Online ; image set 95247) Images scanned from microfilm: (Early English books, 1641-1700 ; 977:7) The question to whom it belonged anciently to preach and whether all priests might or did discussed out of antiquity : as also, what preaching is, properly / by Meric Casaubon ... Casaubon, Meric, 1599-1671. [2], 39 p. Printed for Timothy Garthwait ..., London : 1663. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Preaching. 2005-09 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Taryn Hakala Sampled and proofread 2006-08 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE QUESTION , TO Whom it belonged Anciently TO PREACH : AND Whether all PRIESTS might , or did : Discussed out of ANTIQUITY : As also , what Preaching is , properly . By MERIC CASAUBON , D. D. and one of the Prebends of Ch. Ch. CANTERBURY . LONDON , Printed for Timothy Garthwait , at the Kings Head in St. Pauls Church-yard . 1663 OF PREACHING , AS Anciently used . SInce the late Directions to Ministers , sent by his Grace of Canterbury to all Parishes ; a Question was put to me by a Friend , a Pious Orthodox Minister , and well affected to the Government , what ground there was for those words in the said Directions ; That Preaching was not anciently the work of every Priest , but was restrained to the choicest persons for gravity , prudence , and learning : Not that he so much doubted , as I suppose , the truth of what was alledged , or scrupled at the obedience and submission , but that his obedience and submission ( for to that purpose he expressed himself ) upon fuller information and evidence , might be more rational ; or rationally justifiable before God and men , if there should be occasion . I cannot say I use his very words , but to this effect I am sure , as I apprehended him . His Question came to me by a Letter , and by a Letter Answer was made . In my Answer , I was forced to contract my self as much as I could , being then wholly taken up by some other more pressing duties of my place . But afterwards when I was more at leisure , consulting with my Adversaria , and finding , that as many ( known to me ) as had treated of that Argument , had not only done it very slightly , as I thought , but also committed divers mistakes in setting down the practice of Antiquity ; and that it might be the case of more then this one , who had addressed himself to me for further satisfaction : I thought it would not be unseasonable service , if I published what by diligent reading was come to my observation upon this Argument . I shall not keep my self so precisely to the words of the Question , but take the liberty of any thing that offers it self by the way , having some reference to it , and may be useful and fit to be known of its self . And first of all , that there may be no mistake about the word , wherein some men of no small account , for want of a right understanding , have been misled in their judgements and opinions ; it will be very requisite , that we consider and agree , what Preaching is in general ; and what is that Preaching particularly , and by what names known unto the Ancients , which is the subject of this discourse . I will not insist upon the Latitude of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek ; or of concio , or sermo , and such others , whether in Greek or Latin. Though Optatus Bishop of Milevis in Africa , was once put to it , when he wrote , Episcopalis tractatus , probatur ab omnibus sanctitate vestitus : salutatione scilicet geminata : yet I think there is no man so ignorant in these dayes , but can distinguish between a set Speech or Oration in general , of any common subject , ordinary or extraordinary , publick or private , but publickly delivered , or fitted , at least , for publick audience , ( besides the difference , either of places , or persons ; ) and that which we usually call a Sermon , though both go often under one title in ancient Books . But whether any set Speech publickly delivered ( setting aside the consideration of the Speaker at present ) tending to reformation of life ; as , a serious exhortation to vertue , and contempt of the world , disswasion from vice , and all sensuality , and the like , may be called Preaching , may be some question , and the resolution of it of some consequence . It is very certain , that long before and since Christ , both among the Romans and Graecians ( not to speak of other Nations less known in those dayes ) such a practice was , answerable in many respects , to what we now call Preaching . Certainly , if the visible fruits of what we call mortification and renouncing of the world , if outward abstinence and sobriety in life and conversation , if liberal distributing to the necessities of others , if strictest bonds of mutual love and amity be the proper effects and evidences of powerful Preaching , it cannot be denied , but such have been the effects often of that kind of Preaching which hath been in use among Heathens ; for which we have not the authority of the Heathens only , but of Christians also , Fathers and others , who bear witness and tell us of particular examples . And though it is not improbable , that many such things might be done for ostentation only , or some other worldly end , as among Christians but too often : yet there is more ground to believe , that more frequently Speakers dealt with all simplicity , aiming at the edification ( as we now speak ) of their hearers , as may appear by that excellent passage of Musonius the Philosopher ( who lived under Nero the Roman Emperour ) recorded by Aulus Gellius l. V̄ . c. 1. and by sundry Epistles of Seneca , as particularly the 52. and 108. well worth the reading . Whence it is , that the Greek Fathers use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( especially St. Chrysostome ) so frequently , for piety and godliness And this may be some reason too , which made some of the Greek Fathers ( as understood by many , at least ) to extend the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in general , so far as to maintain , that even before the true and essential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or Word ) the second Person of the Trinity was fully revealed unto the world ; the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( reason , or speech , though natural , yet the gift of God , that too ) well managed and improved with care and industry , was able to save ; of which assertion , for it , and against it , much hath been written by some late writers . But though for the matter of their moral discourses and exhortations , they might have much affinity , those that were made by Heathens , with those that were made by Christians , called Sermons ; yea , and excell too for the most part in pregnancy of wit , and ornaments of speech ; yet one main difference is this , that their grounds and motives related unto this life only , as having no knowledge , much less assurance of another life after this : which will much aggravate the case of Christians at the day of Judgement , who having so much more to ground upon , as promises of Eternity , and being partakers of the Divine Nature , have therefore the more to answer for ; if exhortations do not work more potently upon them , then they did upon Heathens , among whom nevertheless they did produce such wonderful effects . Now if we look into the property of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually translated into Latin , praedicare ; from whence our English , to preach , is derived ; it doth import a solemn proclaiming , or announcing of somewhat of publick concernment which was not known before ; so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too : both which words have particular relation unto Christ his blessed Incarnation for the Redemption of the world . His coming into the world , who was the subject of so many Prophesies before , and the expectation ( as both the Greek and Latin translation render it , Gen. 49. 10. ) and the desire of all Nations , Hag. 2. 7. as it was solemnly proclaimed or Preached by Angels at the first , so it is still the proper subject of all Preaching ; and though moral discourses and exhortations be also necessary , as a consequent of Christ his coming into the world ; yet are they not properly Preaching , such as the Church may challenge as peculiar unto it self , except they be grounded upon Christ , whether as a Priest , or a Prophet , or a King , in the authority of his commands , the obligation of his example and sufferings , and the excellency of his rewards . For the truth is , the consideration of Christ laid aside , though good language and excellency of wit may go far with some men to perswade , and with all , or most , to please , and delight ; yet bare vertue of it self , all things soberly considered , will prove generally but a weak Plea ; and as Brutus at his death is said to have bemoaned himself ; rather words , then reality . We conclude therefore , First , That moral discourses and exhortations by set speeches and elaborate elocution are not properly Preaching , but as grounded , not implicitly only , ( which may be said of the speeches of Philosophers in some sense ) but explicitly and expresly upon Christ , and the ends of his coming unto the world . Secondly , That all publick performances ( by speech , or word of mouth ) tending to the manifestation of Christ , and his coming unto the world , and the ends of his coming , ( to which end , holy dayes were instituted and are of special use , ) may truly and properly be called Preaching . I say publick , because indeed the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth import some kind of publickness . But then we must know that a man may be said to Preach publickly , as well he that goes from house to house , so far as he can , or is permitted , as he that doth it in a publick auditory before a multitude : for which we have ground in the Scripture it self , Acts XX. 20 , 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : publickly and from house to house : in Socrates his expression upon the like occasion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregory , Pope of Rome the first of that name ( not unworthily surnamed the Great ) in one of his Epistles , hath these words concerning Deacons : Iniquum esse , ut in Diaconatus ordine constituti , modulationi vocis inserviant , quos ad praedicationis of ficium , eleemosynarumque studium , vacare congruebat . Bellarmin . De Cler. l. 1. c. 13. doth quote this passage , to prove that Deacons were sometimes allowed to Preach . But this doth not prove , that they were allowed sometimes , but that it was part of their duty at all times . Again , in the Council of Ancyra , can . 2. lapsed Deacons , though permitted upon their repentance to continue in the place ; that is , to retain the title and honour of it , yet not permitted to discharge the duties , not to minister at the holy Table , by distributing the consecrated Bread and Wine , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Preach . Filesacus , a learned Antiquary , doth quote this Canon ( as Bellarmin , St. Gregory ) to prove that Deacons were allowed to Preach sometimes . But by this Canon ( as by Gregories passage ) it would appear , that it doth belong unto them as part of their office : And which is worse , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are promiscuously used often , to signifie Preaching ; in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Canon ; Filesacus either by a mistake of memory , or purposely , thinking to interpret the one by the other , doth substitute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth much alter the case , and would oblige us to believe , that the Canon did intend it of Preaching indeed ( as Preaching is ordinarily understood ) as part of the Deacons duty . But otherwise , it is sure enough , that neither the Canon by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor Pope Gregory by praedicare did intend any such thing , as is now understood by Preaching . In two respects Deacons were then said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praedicare , according to the propriety of the words , the Greek especially . First , in that it was part of their office to read the Gospel at the administration of the Sacraments : For though there were the Lectores besides , whose peculiar office it was to read the Scripture to the people generally ; yet at certain times , as peculiarly at the time of the administration of the Sacrament of Christs body , the Deacons read the Gospels : so that as the Lectores were properly said praedicare , when they read in the Church , audibly and distinctly , both the mysteries of our Faith , those especially that concern Christ revealed , and the instructions and exhortations contained in the Word of God ; Decret . 1. dist . 21. c. 1. so for the same reason and respect were the Deacons too when they read the Gospels . And so is the word used in the very Scriptures , Acts xv . 21. where Moses is said to be Preached , that is , read ( as St. Iames doth interpret himself ) in the Synagogues every Sabbath day : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word there . But Gregory doth explain himself , when what he called before praedicationis officium , he doth afterwards as it were expound by Evangelicae lectionis officium . Again , Deacons were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praedicare , when by loud voice or proclamation , they did warn the people in several parts of the Service what was done , or to be done , that accordingly they might prepare and order themselves , both in their hearts and with their bodies , agreeably to that which was done or performed by the Ministers of God , that all things might be performed with good order and due reverence . So they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( praedicare ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . Among other cryes belonging to every part of the Liturgy ( in the Greek Church ) one was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in giving warning to the people ( which was the innocency of those holy times , which had some ground also upon the custom of the times : ) when they should salute one another with a holy kiss : which continued till Cyrill of Ierusalem , as doth appear by his Catecheses , which Catecheses I have , compared with an ancient Manuscript with many additions and alterations . But this is according to the Printed Copy ; which must be corrected ( according to the translation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which doth very well fit the coherence . The Heathens also in their Sacra , had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose , to regulate the carriage of the people , and to prevent confusion ; mentioned by Athenaeus , in his fourth Book , and by others . But this , by the way only . After so much of Preaching in general , and different notions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and praedicare : which are the most ordinary words , by which Preaching in ancient Books is expressed ; to make some application of what hath been said to the Question proposed , and so to a positive decision , or determination of it : I say , first : That Preaching at large ; by way of Catechisme , or by way of familiar , but solid and sober reasoning ; tending , not only to the publishing or spreading of the Gospel of Christ , and conversion of Infidels ; but also to the confirmation , and further edification of them that were already converted ; did alwayes belong , as unto all devout Christians in general , as opportunity did offer , and ability did afford ; so particularly unto all Priests , as part of their charge and Ministry . I say secondly , that at the very beginning of Christianity , it is the opinion of some , that all things or most things at least , were common to all men . So the Author of the Comment upon the Epistles , ascribed unto St. Ambrose , who upon the fourth Chapter of the Epistle to the Ephesians , hath these words : Tamen postquam omnibus locis Ecclesiae sunt constitutae , & officia ordinata ; aliter composita res est , quàm coeperat . Primùm enim , omnes docebant , & omnes baptizabant , quibuscunque diebus vel temporibus fuisset occasio . Nec enim Philippus , &c. Vt ergo cresceret Ecclesia , & multiplicaretur , omnibus inter initia concessum est , & evangelizare , & baptizare , & Scripturas in Ecclesia explanare . At ubi omnta loca circumplexa est Ecclesia , conventicula ( in a good sense , as frequently in ancient Books ) constituta sunt , & rectores ; & caetera officia in Ecclesiis sunt ordinata , ut nullus de clero auderet , qui ordinatus ( appointed , licensed ) non esset , praesumere officium , quod sciret non sibi creditum , vel concessum , &c. Hinc ergo est , quod neque diaconi in populo praedicant ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here ) neque Clerici vel Laici baptizant ( so all editions I have seen ; and so quoted by learned men : but I know not what sense can be made of the words , except we read : neque ubi Clerici , Laici baptizant : or to that effect ; which is agreeable to what Tertullian , and others witness of those times : that where a Clergy-man was not to be had ; that is , in case of necessity ; it was lawful for any to baptize . Except Clerici be here intended properly the inferioris gradus Clerici : that is , all under the order of a Deacon . For Episcopi , Presbyteri , and Diaconi , were often joyned under the title of Sacerdotes , in general ) neque quocunque die credentes tinguntur , nisi aegri . But it was not so long ; nor then neither , generally , so : but at extraordinary times , and occasions only . Thirdly , I say : That as soon as matters of the Church came to some regulation ; and a certain Government by Bishops , Priests , and Deacons established : Bishops within their own Diocess , had the sole power of holy functions : Priests and Deacons were added to them , to help them , and to be employed by them , according to their degree and abilities , as they should see occasion . So that a Priest might not baptize , nor administer the Communion , nor teach , or interpret the Scriptures de loco superiore sedis Ecclesiae , as St. Augustin calls it , or de cathedrâ , as St. Ambrose : as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Doctor : ( for so they were then called , that did it , either by their own authority as Bishops ; or were allowed it , as Priests : which is the preaching now in use ) without peculiar allowance of the Bishop of the Diocess . In many places Priests generally were not allowed it : it was not then thought to belong unto them , but unto Bishops only . For baptizing , and the administration of the Lords Supper , we have Ignatius his testimony , in those words which are found in the ancient Copies , & are warranted by the old Interpreter , to be genuine ; the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Latin there is , Nemo praeter Episcopum aliquid agat eorum , quae ad Ecclesiam pertinent . Firma Eucharistia reputetur , quae ab Episcopo concessa fuerit , &c. Propterea non licet sine Episcopo neque baptizare , &c. So Tertullian of baptism : Dandi quidem ( baptismum ) habet jus summus sacerdos , qui est Episcopus . Dehinc Presbyter , & Diaconus , non tamen sine Episcopi authoritate , propter Ecclesiae honorem , quo salvo , salva pax est . And so St. Ierome , Ecclesiae salus in summi Sacerdotis dignitate pendet : cui si non exors quaedam , & ab hominibus ( s . omnibus ) eminens detur potestas , tot in Ecclesiis efficientur schismata , quot sacerdotes . Inde venit , ut sine chrismate ( which Chrisma therefore was provided , and for that purpose distributed to the Priests , at certain times of the year , by the Bishop of every See , as by ancient Canons doth appear ) & Episcopi jussione , neque Presbyter , neque Diaconus , jus habeat baptizandi . As for the Communion , or Eucharist ; besides Ignatius , whom we have heard but now ; the author of the Epistle , ad Rusticum Narbonensem , de septem gradibus Ecclesiae , by divers ( and indeed it hath much of Ierome in it , and is ancient enough , whosoever is the Author ) ascribed unto St. Ierome ; and in the Canon Law , Decret . distin . 95. c. 6. registred under that name ; Nec ego dico praesentibus Episcopis atque astantibus altari , Presbyteros posse Sacramenta conficere . Sed si fortè usus exegerit , &c. We might add to those , the supposed Dionysius Areopagita ; whom though we do not acknowledge under that name ; and could give some reasons , if need were , that have not yet been given , to prove him counterfeit : yet we acknowledge him , and all men must , ancient enough to bear testimony in this cause . He speaks as peremptorily , as any doth ; and ascribes all power , both of baptizing , and of consecrating , and teaching , to the Bishop : but he is not easily to be understood , but by them that are acquainted with his style ; and worse in a translation , except a man take the liberty of a Paraphrase , then in his own original language . But it may suffice to have named him ; there is no need of his words , which have so much of affected obscurity . Now , though it might easily be granted perchance , that those who were not allowed to baptize , or to consecrate , without permission ; were much less allowed to Preach : yet there is much to be said in that behalf , of Preaching particularly , which is our particular undertaking here ; and therefore , not to be omitted . But I will first inquire into the reasons , or grounds , why it was so ordered ; and produce my testimonies , in their orders . The first ground , or reason was , because the Bishop , representing more immediately Christ himself , in his office ; he was looked upon , as the well-spring , from whom all holy duties were derived : which made him so absolute in his Diocess , that it was accounted great usurpation for any man , to challenge any power in the Church ( in spiritualibus ) but under him ; and by his deputation . This is well expressed , by the forenamed Author , who goes under the name of Dionysius Areop . where he doth tell us : that the supream order in the Ecclesiastical hierarchie , is both supream , and lowest too : as comprehending all others within its self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is yet more fully set out by Maximus , the Greek Scholiast . St. Ambrose also , speaks much to the same effect , where he saith , Nam in Episcopo omnes ordines sunt , quia primus est sacerdos , & princeps & propheta , & Evangelista , & caetera , ad implenda officia Ecclesiae in ministerio fidelium . And so strict were they in those times , to preserve this absoluteness of a Bishop in his Diocess , that by some Canons of the Church , no less then deposition was the mulct , if one Bishop had presumed to preach in anothers Diocess , without his leave first obtained : and this too , in those times ; when Bishops , whereever they were , at home ( within their own Diocess ) or abroad , if no lawful impediment , as age , or other accidental indisposition of body ; or some other more advantagious imployment to publick concernments did hinder ; thought themselves bound , and by some Canons of Councils in some places , were bound to preach every Sunday . I have heard , when young my self , from some ancient Divines , that it was so in Queen Elizabeths time ; which among the common people could not but add much to that veneration , which is due from all men unto their place . A second ground , or reason , was , the insufficiency of many Priests , in those dayes ( and when was it not so ? ) for so great an employment . What Seneca somewhere saith of his Philosophy , is very applyable here : Damnum quidem fecisse Philosophiam , non erit dubium , postquam prostituta est : sed potest in penetralibus suis ostendi , si modo non institorem , sed antistitem nacta est . And this he speaks upon occasion of the many Philosophers of his time , who thought themselves brave fellows , because people did run after them to hear them , and with loud cries & acclamations testified their great esteem , & approbation of their performances . This made them to applaud themselves , because applause was the thing they sought after , & chiefly proposed to themselves : but whether their admirers were really the better in their lives , and conversation , for what they heard , was no part , or the least part , at least , of their care : it being generally observed , that they profited ( or edified ) least , who were most ready to applaud , and by outward expressions , shewed greatest pleasure . These he calls institores , and saith , that Philosophy was prostituted by them . And St. Austin hath much to that purpose too : and so divers other Fathers . But this is not my business . When that is done , we may think of it again in the end . That insufficiency was a great reason , and that Preaching ( such Pulpit Preaching , or teaching by way of authority , which gave them the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Doctores ) was thought too great a work , then , for every Priest ( who might find work enough otherwise , if they acquitted themselves , as they were bound ) to undertake , or to be trusted with ; one passage of St. Chrysostome , will so clearly evidence , that we shall not need to seek further . Upon those words of S. Paul , in his first Epistle to the Corinthians and first Chapter ( ver . 17. ) For Christ sent me not to baptize , but to preach the Gospel : treating of the labour and toylesomness of it ( besides the danger , which he doth not here mention , but elsewhere he doth ; vain glory and popularity ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , to preach the Gospel of Christ ( out of the Pulpit as a Doctor , must be supplyed in the words ) it is well , if one or two may be found that are fit : but to baptize , any man that is but a Priest . And a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore , saith he , to this day we commit that ( baptizing : he doth only mention baptizing , though much more did belong unto Priests , because baptizing only is mentioned by S. Paul ) to the weaker : but the business of preaching ( or teaching ) to them that are more learned ( or wise : ) nothing can be clearer , or more express , then this . To St. Chrysostome , we shall add Balsamon , who was well acquainted with Ecclesiastical businesses , both of his time , and of former times , ( and though no friend to the Pope , yet is commended for his diligence by divers Papists ) whose assertion upon the Councils , inmore then one place , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Priests are not Preachers , or Teachers ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That to teach the people ( that is , de loco superiore , or out of the Pulpit ) is granted unto the Bishops only ; ( or unto them , who have authority from the Bishops , must be supplyed out of others , though not here expressed . ) The same more fully , upon the sixty fourth Canon of the Council in Trullo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To teach the people of God , and to interpret the divine decrees ( 〈…〉 the Scriptures ) is granted by the grace of the holy Spirit unto Bishops only , and unto them that are permitted ( or authorized ) by them . It is true , that the same Balsamon elsewhere , doth seem to contradict himself , when upon the fifty eighth Canon of those called the Apostles , having first laid down that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he doth add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That such also ( teachers ) Priests , ought to be , as they that have the priviledge of higher seats , ( in the Quire , or Church ) next unto the Bishop . But in effect , there is no repugnancy ; neither in the words of Balsamon , nor in the words of the Canon . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the expression of the Canon ) to instruct to godliness , in general : there is no question , but Priests also are bound by their office , as Priests : and in case they be allowed by the Bishop , as Doctors , to teach , or to preach out of the Pulpit , and neglect it , ( which is all that can be made of Balsamons interpretation of the Canon , compared with other places ) they are lyable to censure . Indeed upon the twentieth Canon of the Synodus Trull . we find somewhat , that hath much more appearance of repugnancy : in those words : Sacerdotis autem munus ; accipe etiam de docendi munere ; & non de sola sacrificii celebratione . Sacerdotes enim antiquitùs , necesse habebant etiam docere . But whose words these are , I know not : for I find no Greek in the Text , to answer to this Latin. Now for the Latin Church : Of the Churches of Africa , so numerous in those dayes ; we have good records , attested by the most eminent of the Latin Fathers , as St. Ierome , and St. Augustin : that till Valerius his time ( by whom St. Augustin was consecrated ) Priests were not allowed to preach ; or to speak more properly , that the Pulpit was one of the Bishops peculiar priviledges . Valerius , they all say , was the first , that did alter the custom in his Church : whose example , was soon followed by others : as peculiarly by Aurelius Bishop of Carthage ; for which he was much commended by St Augustin : as may appear by those congratulatorie Letters of his unto the said Aurelius , upon that occasion . Baronius hath it at large out of Possidonius , Ierom , and St. Augustin . Tentavit S. Valerius ( saith Baronius ) quod ante nullus Episcoporum Africanorum attigerat ; nempe ut Presbyter Evangelium praedicaret , cum non nisi Episcopi id obirent muneris . Which also is attested by Optatus Milevitanus , a Bishop of those dayes , in his books against the Donatists , who doth not argue it , but delivers it upon occasion , as a thing notoriously known , that tractare , est Episcoporum . However , those testimonies in Baronius , deliver it not so generally ; that it was not lawful , absolutely : but not lawful , or allowed , that they should do it , praesente Episcopo . But to our purpose , it comes all to one , whether they might not absolutely , before , till Valerius had broken the ice , and others followed his example : or , whether it was praesente Episcopo only , that it was not lawful ; certain it is , that all did not ; and none did , but those that were licensed by the Bishops . And certainly , that was the practice over all Churches in those dayes : neither do I believe , that one Priest of a hundred , was allowed it , or ever did it . But we must distinguish of times too . For there was a time , when all Priests had their maintenance from the Bishop immediately ; and were called sportulantes Presbyteri ; and were employed by him , as he saw occasion . Then , after the increase of Christianism , Parishes came to be divided ; and upon that division , particular Parishes assigned to particular Priests . Since which time , it is apparent by some Canons of later Councils , that Priests ( now Persons ) were not only allowed ; but also , called upon , and enjoyned to preach in their Parishes ; to which end Pulpits were erected in most Parishes . But of all things I have read upon this Argument , I have alwayes most wondred at the relation of Sozomens , the Greek Historian ; who , where he treats of different customs , in different places , doth attest , that as in Alexandria ( which is also attested by Socrates ) the Bishop only did preach , or teach : so in Rome , neither Bishop , nor any body else : his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is translated by Cassiodorus , in his , Historia , Tripartita , Apud Romanos in unoquoque anno , semel psallunt alleluja ; primo die Paschae , it a ut Romani velut pro juramento habeant ( a ridiculous mistake : he found it in his Copy , as we have it to this day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the true reading , certainly ; that is , pro re difficili & multi laboris habeant ) ut hunc hymnum audire mereantur ( that is ; audiant . ) In qua Ecclesia , neque Episcopus , neque alter quisquam coram populo docet . There is so much to be said against this , as that I must needs mistrust a mistake . And yet it were as hard to believe , that Sozomen , either ( wittingly or willingly ) would misinform , where he could be so easily convinced : or could be misinformed himself , in a thing of so publick observation . I conceive the mistake may lye in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may import ( being translated , in Ecclesia ) that it was not the fashion in Rome , for any body to preach in the middle of the Church : but in the Quire only ; or from the staires , or ascent , tending to the Quire , as in divers other places . History Records tell us , that Chrysostome , by reason of the multitude of people , that flocked from all places to hear him , was forced to change his place . Baronius saith , he did , suggestum in medio Ecclesiae collocare ; but I think he is mistaken . For his Authors , though he name them not , were no other , certainly , then Sozomen , and Nicephorus : both which say , that he did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ex lectorum ambone , seu pulpito : from the readers Pulpit , seated in those dayes , in the middle of the body of the Church . Now it is probable , that others , both before , and since Chrysostom did the same . Socrates also , speaking of Origens preaching , hath the same words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It seems therefore , that it was usual enough , in those places : but not so at Rome . If so , then Cassiodore was much mistaken , in rendring those words , in this place ( for otherwise the words will bear it very well ; and of the two , it is the most warrantable translation , as to the words ) coram populo : where it was intended , in Ecclesia ; of the place , precisely . Or it may be , because Sermons were in the Quire , not in the body of the Church , as elsewhere : though the people might come and hear ; yet not so many as when , or where , in the body of the Church : therefore not thought so properly to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , populo . If any man can devise any thing more probable , I shall be glad ; for I have no great confidence in this . But I have not yet met with it , I am sure . However , this occasion being given me , I cannot but profess my great dislike , that Service , and Sermon , should be parted any where ; the one , in one place ; the other , in another ; if it may possibly be avoided . Especially at such a distance , as it is here with us , in the Cathedral and Metrapolitical Church of Christ in Canterbury . I conceive it to be one main reason , that so few are acquainted , and by consequent , not more in love , with the Service : which if better known unto them , and the many benefits they might reap , by observing diligently every part of it ( which the ancient Fathers of the Church , do often refer their auditors unto ) would certainly be in far greater request ; that I say not , admiration : which yet I profess to believe , that it doth highly deserve , at the hands of all both religious and wise . That the place is not so convenient for many to hear ( though I believe there be but few Quires in England , either more spacious , or more stately ) is but a weak plea , against such apparent mischief , by contempt of the Service , and therein of God himself ; of his holy Word especially , which makes a great part of the Service . But this by the way only ; out of a deep sense of the abuse , and earnest desire of redress . We will now consider , what can out of antiquity ( for that is all we have to do ) be objected to the contrary ; in opposition , I mean , to that assertion , ( the subject of our discourse ) that Preaching was not anciently the work of every Priest . Franciscus Bernardinus Ferrariensis , ( to begin with him first ) one of the Doctors of the Colledge of Milan , in his book , De ritu Concionum , Printed at Milan , a. d. 1600. takes upon him to prove , jam inde à primis Ecclesiae temporibus , concionandi munus etiam presbyterorum fuisse : That it belonged unto Bishops principally ; ( Episcoporum maximè proprium fuisse ) he doth not deny . But he adds , Sed & presbyteros , ijsdem primis Ecclesiae temporibus , publicè concionari solitos , quoniam quidem non satis notum ijs videtur , qui multa in hanc rem collegerunt , Nos ex Apostolicarum Constitutionum autore , &c. It should seem by him , some that had undertaken the same before him , had performed it but very slenderly , as he thought ; and therefore did expect he should do them no small pleasure . His chief , and as I may say , only Author ( for the rest prove nothing of ancient times ; much less , de primis Ecclesiae temporibus ) is the compiler of the Apostolical Constitutions ; so intituled . What some Protestants , great pretenders to the knowledge of Antiquity , have made bold to affirm , concerning these Constitutions , I know well enough . But great undertakers , are not alwayes the surest men , either to perform , or to be trusted too . The most learned Papists , have given them over long ago , as Bellarmin , Baronius and others , as not justifiable : and he that desireth further satisfaction , let him read the Prolegomena of that truly pious and learned Prelate , James Vsher , Archbishop of Armach , to his edition of Ignatius his Epistles : who is of opinion , that the book , as now interpolated , was not known to the world , till the sixth age after Christ . And in case it had been known before , some part of it ; yet being a counterfeit book , at the first ; what credit his testimony , or , a testimony rather ( if it be the work of many hands ) taken out of him , may deserve ; let the reader judge . The other testimonies , which he doth produce , they concern later times , and import no more then this , that power is given unto Priests : or , that for the time to come , they are appointed and commanded to preach in their Parishes ; or lastly , that Bishops were to take care , that those whom they knew able , should be employed : which rather shews , that anciently it was not so ordinary for Priests to be employed ; but not at all , that till licensed , or appointed by the Bishop of the Diocess , they did ever presume ( or might legally ) to do it . It is not doubted , but that all Priests , by vertue of their ordination , have a legal capacity to preach , as now understood : but their ordination doth neither confer ability of performance , in point of parts : nor giveth power of actual execution at pleasure , for time , or place : the tryal of the one , and the allowance of the other , altogether depending of the Bishop , in those times . So that in effect , all that Ferrarius doth bring to prove his assertion , for which he did expect thanks , it seems , from some , who had attempted it before , but with little success ; is no more then what we grant , and may grant , without prejudice to our assertion , and present undertaking . The reader may take notice , that the words of the Constitutions , quoted by Ferrarius out of Turrianus his translation ; are by Bovius ( Episcopo Ostunensi ) very differently translated , quite to another sense , which hath nothing of preaching in it . I had not at this time ( I once had , I am sure ) the Original Greek to consult . But I guess , that Turrianus was in the right ; and Bovius mistaken . But again : Possidonius in the life of St. Augustin , where he speaks of the custom of the African Churches , that no Priest , absolutely , saith Baronius ; no Priest before his Bishop , saith Possidonius ; might preach ; and how that custom was altered by Valerius ; Et eidem presbytero ( Augustino scil . ) potestatem dedit coram se in Ecclesia Evangelium praedicandi ; ac frequentissimè tractandi , contra usum quidem , & consuetudinem Africanarum Ecclesiarum . Vnde etiam ei nonnulli Episcopi detrahebant . Then follows , Sed ille vir venerabilis ac providus , in Orientalibus id ex more fieri , sciens , utiliter Ecclesiae consulens , &c. What can we infer upon this ? This , as I conceive : Not that a Priest , by the custom of the Place might preach in the Eastern Church , without a license from the Bishop : but that , once licensed and allowed , he might without offence preach before his Bishop , as well as in his absence . Again , some ground of objection against what we here maintain , may be taken from the words of the Epistle , adscribed unto S. Ierome ( which , as I intimated before , hath much of St. Ierome his sense and spirit in it , though for some other reasons it is very likely that it is not his ) ad Rusticum Narbonensem Episcopum , de septem gradibus Ecclesiae . Nemo hinc Episcoporum ( saith he ) invidiâ Diabolicae tentationis inflatus , irascatur in templo , si presbyteri interdum exhortentur plebem ; si in Ecclesia praedicent ; si plebibus , ut scriptum est , benedicant , &c. and then tells us , that Romae , and in Oriente , in Italia , in Creta , in Cypro , in Africa , in Illyrico , in Hispania , in Britannia , and , ex parte , per Gallias : it was so . If this be true , then France was the only place at that time , where Priests were not allowed , or licensed to preach at all . Or at least , not to preach , praesente Episcopo : which those words , irascatur in templo , may seem to import . But because in this whole Chapter , he doth alwayes speak , absolutely , without any such limitation , or intimation , as praesente Episcopo : I rather suspect a transposition ; ( not by any fault of the Copy ; but from the Author himself ; which is ordinary enough to best writers ) and that those words , in templo , belong not to nemo Episcoporum ; but to , si presbyteri exhortentur , &c. What then shall we , or can we make of this testimony ? This , certainly , and no more : That Priests who for learning and other parts , were found fit , which formerly in many places , whether fit , or not fit , would not be granted ; were then in most places , allowed , or licensed to preach : or , being allowed , and licensed ; might do it praesente Episcopo ; as well as when he was out of the way . But when all is done , or said , that can be said upon this subject ; we must acknowledge , that according to difference of times , and places ; great variety may be observed ; as in other things , observed by Ecclesiastical writers ; so in this particular . We do not therefore undertake to prove , that alwayes , and in all places of Christianity , it hath been so : but that in ancient times , and most generally , Priests did not preach ( in that sense as preaching is now generally understood ) except they were called , and licensed to it , by the Bishop . I know well enough , that upon some extraordinary occasions , some Deacons : and some , who were neither Priests , nor Deacons , have been allowed , and employed : but this proves nothing against what we maintain : and I hope there hath been enough said , to satisfie , that it is so indeed . Now from the consideration of all that hath been said : if without offence I may , I would by way of Corollarie , propose it to the consideration of all , truly sober , and impartially judicious ; whether those men that have reduced , or endeavoured to reduce , all holy duties , or functions , belonging to a Priest , or Presbyter , to Pulpit preaching ; leaving men to the liberty , not of moral discourses , at large , only , ( in which kind I dare undertake , that some discourses of ancient Heathens , judiciously selected , may pass for good Sermons ) but also of Politick speculations , and passages of the time ( witness many , if not most Sermons under the late Rebellion and Tyranny : ) and those Churches , ( we will call them so ) where Pulpit preaching is , or hath been the only publick exercise of Religion : without any standing Liturgy ; any administration of the Sacraments , ( as many were in those dayes ) any observation of holy dayes , properly relating to Christ ; ( for the observation of the Sunday , or Lords day , as pressed by many ; is rather Jewish , then Christian ; if not Antichristian : contrary to the judgement and practice of purest antiquity : ) Whether I say , those men , in the judgement of antiquity , so far as may be gathered by the premises ; would have been : or should any of those ancient Fathers of the Church , whom for their labours and their sufferings , for Christ and his Church , all true Christians so much honour , and reverence ; now revive ; would be accounted right Priests , worthy of that name and title : or those Churches , true Christian Churches . I leave all men to the liberty of their judgements : let them consider of it soberly . But this must be understood as proposed of Priests and Churches , in times of peace and liberty , not of persecution : which in many particulars may alter the case . And since we have said so much of preaching in general ; I think it will not be amiss , before we end , to enquire a little further into the nature of that we call Pulpit preaching ; and wherein the true advantage , and excellency of it , lyeth . The end , as I conceive , of all preaching , tending to edification ; ( which all preaching doth pretend unto ) is , either to inform , or to reform : that is , to teach , or to perswade . Where both those may effectually be attained , whether out of the Pulpit , or without : it will be granted I hope , that that may be called preaching . Of teaching , there will be less question , or difficulty : Perswasion is the thing that publick preaching doth especially aim at . Some men are of opinion , that no preaching is effectual to perswade ; that is not set out with some ardor , and vehemency of speech , and action : which they call , the life of preaching : and upon that account speak scornfully of Homilies , or reading of Homilies , as destitute of that life , which they require . Indeed flectere , or persuadere , is by Rhetoricians ordinarily made the proper effect of that which they call , grandis oratio . And St. Augustin in those elaborate books De Doctrina Christiana , ( for the most elaborate part whereof , he was much beholding to Tully ) he seems to be of that opinion too ; he is very copious in the commendation of it . However , upon better consideration , both of the nature of things , and of the nature of men , it will easily appear , that there be more wayes to perswade ; and some perchance not less powerful , then that so much extolled faculty . It is a noble question in the Schools , and in the speculation of nature , Vtrum voluntas necessariò determinetur ab intellectu ? For my part , notwithstanding that ordinary objection from the Poet , — Video meliora , proboque Deteriora sequor ; I profess , I am very inclinable ( if the matter be rightly stated ) to believe that it is . My meaning is , that all or most sins proceed from ignorance . Let a man be rightly informed , wherein true happiness doth lie ; what is truly expedient , and profitable , and what is not : that this , or that particularly is against his interest , and main end : so informed , that he believe it ; and be fully satisfied , or convicted , in his mind , or understanding , by clear light and evidence of reason , that it is so indeed : I think he will need no other perswasion . Seneca hath two Epistles of this argument , whether the dogmata of Philosophy , by which the understanding is rightly informed , be sufficient to produce good living ; without particular precepts , or , Rhetorical exhortations : it is argued on both sides very learnedly , and copiously ; according to the exuberancy of his wit. Et fortasse , rebus ipsis cognitis , it● movebuntur , ut eos non opus sit majoribus eloquentiae viribus jam moveri : St. Augustin saith , even where he doth so amply set out his grandis oratio . Besides , as all kind of Musick doth not fit all ears , either to please , or to stir affections : so neither doth one kind of Oration , equally prevail with all men . Flumen alijs verborum , volubilitasque cordi est ; qui ponunt in Orationis celeritate eloquentiam : Distincta alios , & interpuncta ; intervalla , moraeque , respirationesque delectant . Nay , not particular men only , differ in their judgements , in point of oratory , but whole nations : some affect one way , some another : so that what among some is applauded and admired ; is by others exploded , and vilified , as foolish and ridiculous ; as by the same grand Master of Rhetorick is well observed . I do not deny , but ardent and vehement speech , is generally most plausible and powerful : yet I find that some accounted learned and judicious , have avoided it , as having too much affinity , with madness and distraction . Wise men are apt to suspect any thing that is accompanied with passion ; as knowing that passion and reason seldom go together ; and that a calm temper of the mind , is the best temper , for the discovery of the truth . Neither is that , which is most popular , and plausible , alwaies most profitable . Vehement language , with voice and action suitable , is most apt to stir up the affections , we grant it : but as the wind upon the water , whilest it bloweth ; so that , whilest it is heard , or read : when the sound is out of the ear , and the impressions out of the fancy , which will soon be : the stir of the affections is abated , and men for the most part , are the same as before . But when by strength of reason and ratiocination , the judgement is convicted ; and a mans reason fully satisfied , that it is so , and so ; and in point of practice ought to be so ; the fruits and effects of such conviction , are usually more durable , and of greater operation upon the soul and affections . If to perswade , be the chiefest and noblest work of Rhetorick , or eloquence ; and which gives the grandis oratio , the preheminence above the two other kinds ; as we are taught by the Masters of that Art : I do not doubt , but we may find the power of perswasion in some other faculties and wayes , as eminent , as in vehement language . How admirably did Socrates work upon the affections of men , even to astonishment , if we consider the effects ; meerly by familiar interrogations ? Or , if not only so ; yet chiefly so , I am sure , as by best records of those times may appear . The ancients had a way ; it was much used in ancient times ; and it hath much affinity with Christ his way , by parables ; to perswade men by moral apologues , and fables ; which made Aesop so famous in his dayes . And do not we read of wonderful things atchieved this way , when no other oratory would prevail ? Did not Menenius Agrippa , when the common people of Rome , provoked by the cruelty of usurers , were gathered together in a seditious manner , and had taken arms , to the great terror of the Senate , and whole City ; pacifie them , and to the admiration of all men , by that famous apologue , of the members of the body ( St. Paul , Romans the twelfth , hath much of it ) reduce them to obedience ? So Arsinoe the Queen , as we read in Plutarch , when nothing could allay her immoderate weeping and lamentation for the death of her son ; one of the Philosophers of those times , found a way by such an apologue of his own devising , to perswade her to patience . And what use did Nathan , the Prophet , make of such a device or made story , to make David his King , who perchance would not have endured it another way ; sensible of his great unthankfulness towards his God , who had done so much for him ; in that in despight of Gods Commandement , Thou shalt not commit adultery , he had seized upon another mans wife ; and because his plot would not take , which he had plotted , to save his credit , ( as one sin doth often beget another ) was provoked to plot the death of her husband ? If therefore , the chief end of preaching , be to teach , or to perswade : conversion , or reformation ; how it can be said , that eloquence , or studied oratory , is the only way , I leave it to the judgement of men , who are more led ( which few are ) by reason , then prejudice , or prejudicate opinions . For my part , I think , catechising , if rightly used , hath much the advantage of it . There is another way too , which with men who are more for reason , then words , is of great force ; and that is , by short aphorismes . My opinion is , that the frequent reading of Epictetus ( especially , as fitted anciently for the use of Christians ) may go much further to perswade a man , that is rational ; then many Sermons , such as he may hear in many Churches . And so may Ludovicus Vives his Introduction to wisdome ; digested and compiled by certain short rational aphorismes . It is true , that much good may be done by Rhetorick : but , as much good ; so , much evil also ; for which reason it hath been forbidden formerly in some judicatories . But since speech and oratory ( as once among the Athenians , when it ruled all there ; and since that , among the Romans ) is now become in so much request , among both great and small ; that nothing almost is accounted Religion , or learning , but what cometh out of the Pulpit : and that this is the very way , which the enemyes of the Churches peace , and government , since the Reformation of Religon , have ever gone in England , to gain credit with the people : this way , this popular way of preaching , though perchance , less of it otherwise , might serve in some places , if all other things were duly performed ; ought to be in great request unto all , unto whom , the peace and prosperity of the Church is dear and precious : so that still care be taken , so far forth , as by good means it may be prevented ; that none be allowed , or licensed to preach , but such as are true sons of the Church . However , though for divers respects , we maintain the necessity of this way ; yet it were very requisite , I think , that people should be made to understand every-where , how much , and how dangerously they are deluded , when they are made to believe , that there is no other preaching effectual to the conversion of souls ; and that this is the Word of God , that which is uttered out of Pulpits ; so much commended , and so necessary to salvation . Which conceit , when men are once prepossessed with ; it makes them to despise the true Word of God ( the infallible true Word of God , I mean ; for Sermons also , if Orthodox , may be called the Word of God at large ) when it is read in the Church , out of the Old , and New Testament : and this contempt of it , bereaves them of the benefit , which they might reap by it . I am perswaded , that all the blasphemies , which some Papists have belched out against the Scriptures , being put together ; will scarce make one half , of what the Puritans and Precisians of England have done , to advance the honour of Pulpit Preaching , wherein they did conceive ( and they were right in that ) their advantage to lie . Let them be beaten off from that advantage , which may easily be done , if care be taken ( and God be praised , care hath been taken in London of late , the chiefest City : might it be so too in all other places ) it is to be hoped , that the quarrel will soon be at an end . But see ( I pray the Reader to give me leave ) the impudency of some of those men ; far be it from me , to censure all . The Author of that infamous Pamphlet , called Puritanismus Anglicanus ( a man , both for this , and his other writings ; some of which have been Printed , I am loth to say where : of no small account , among them that are bred that way ) the very first mark , by which he doth describe , and set out an English Puritan , is , that , verbum Dei , Prophetarum & Apostolorum scriptis comprehensum , numeris omnibus perfectum esse , arctè tenent , ( so he speaks ) accurateque defendunt . Whereas in very deed , of all things ( not a few ) that can be laid to the Puritans charge , I know not any thing , either more notorious , or more detestable , then this very thing , that they so vilifie the pure Word of God , comprehended in the writings of the Prophets and Apostles , dayly read in Churches , at the time of Divine Service ; as to make it of no use at all to the Conversion of Souls : appropriating as much , as in them lyeth , that sacred title of Gods Word , to their own Pulpit Preaching . Which also they will often call the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and without any limitation , whereby people ( deluded silly people ) are brought to believe , that there is no other Gospel , but what is Preached out of Pulpits : and in case any of that Party ( though the occasion be never so just ) be prohibited to Preach , that the Gospel doth suffer thereby , and is in danger . Another great and dangerous error , in this business of Preaching , which would be looked into , is , that many , because they hear Sermons with joy ; and are eager after them ; through ignorance of the nature of speech , in general ; and of former times , withall : without any further examination , what operation it hath upon their lives ; they are ready to flatter themselves , that this love they bear unto the Word , must needs be an argument of grace ; and an effect of the spirit of regeneration ; and in this confidence , they live secure , and regardless of any thing else , by which they might edifie : and not only so , but become proud , insolent , and censorious ; many of them . Whereas there is nothing more certain , then that it is the nature of speech , whatever the argument be , if it be fitted to the ears of the auditors , to be winning , and be witching : not only to delight , but even to ravish : to cause admiration , and astonishment : in brief ; to have the same effects as musick , even the best musick and melody can have upon the minds of men . It is a secret of nature , which every body doth not understand : but I have argued it elsewhere at large ; and clearly by evidence of reason , evinced it , that there is musick in words , in the composition of words ; in the ordering ; in the pronounciation : in the tone , and action of the speaker : briefly , in all that belongs unto Oratory . And such hath been the power of speech and Oratory , in former ages among Heathens , that whole towns and villages have been forsaken ( for a time ) of inhabitants ; whilest men both rich and poor , did run after some Sophist , or Philosopher , who would entertain them , it may be , with some moral discourse ; it may be with somewhat else , that had no reference at all to life , and manners ; much less , to godliness and piety : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indeed ; amazement and astonishment , was the very thing , that Sophists did affect , and propose to themselves ; and he that could not attain unto it ( great indeed was the labour they did undergo to bring this to pass ) was accounted to have miscarried in his profession . What operation the moral discourses of ancient Philosophers , have had upon some men , as not only to produce plentiful tears at present , but also a sudden change of life ; yea sometimes an absolute forsaking of the world , and the pleasures of this life : hath been touched before . But it is as certain , and examples of it have been produced elsewhere , that many , notoriously wicked and impious , yet were very studious to hear such discourses , as pleasant and delightful for the excellency of speech . To which may be added , that anciently many profest Heathens , enemies to the Christian Religion ; did studiously repair to the Sermons , and Homilies of some learned , and eloquent Bishops ; not to edifie by their doctrine : but to partake to the pleasure of good language . Some perchance , for what I have said ( for I cannot expect it should please all men ) will be ready to suspect , or to traduce me , for one that is no friend to Sermons . Truly , I should be sorry to give just cause : I wish , where there is one , there might be two ; so the Ministers be Orthodox , and that it be not to the prejudice of Gods holy Word . I think the better of them , because I doubt much , when they come to be disused , or less used , learning in general ( for the extempory pratlings of illiterate Phanaticks , and Enthusiasts , I do not call Sermons ) will suffer ; as at this day , in Moscovia , and divers other places . But I must suspect his sincerity to Religion , that is not sensible of the wrong done unto Gods holy Word , by those , who seem ( but for their own ends , I doubt ) to be most zealous for Sermons . St. Chrysostome , what he was for a Preacher , his very name or surname rather , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is some argument : but his works yet extant , a stronger evidence . Somewhat was said of him before . It grieved his pious soul , when he observed , that there was no such crowding , when the Word of God was read in time of Divine Service , as when he preached . In one place , he doth expostulate the matter with his auditors : and among other things , sticks not to tell them , that Preaching ( Pulpit Preaching ) was not absolutely necessary , but only for the daintiness of men : the bare Word of God , that was read in the Church , being sufficient to salvation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so printed ; I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is : It is our daintiness ( or sloathfulness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a great word in S. Chrysostome , very comprehensive , and not easie to be expressed : propter fastidia plurimorum , etiam ipsa , sine quibus vivi non potest , alimenta condienda sunt : saith St. Augustin , upon the like occasion ) that hath made this need ( to wit , of Pulpit Preaching ) All things are plain and obvious to the eyes ; all things manifest , that are necessary , in the Divine Scriptures . But because you must hear with pleasure , that is it , that makes you to require this way of Preaching also . And then he meets with another objection ; that it is tedious and unpleasing , to hear the same thing ( though it be the Scripture ) over and over , often : which they must needs do , if they did constantly , as was required , attend the Service . It is excellently well answered by him . O , that all popular Preachers ( I intend it not as a reproach ; for I look upon it , as a great blessing , if it be well used ) would imitate this pious mans zeal , for God and his holy Word ! who are so far from it , many of them , that it is their endeavour and main design ( it is for their honour and reputation : but for their profit too ; and to the advantage of their cause , most of all ) to maintain the people in that conceit , that Sermons are the only Word of God ; that there is no Preaching of the Word , but that : that to love Sermons , and to run after Sermons , is a certain sign of grace and regeneration ; that God loves them , and they love God : and in that conceit , though their lives and their actions shew nothing of the power of godliness ; how many live and dye ! This was the zeal of this holy Father , for Gods holy Word , read in the Church publickly , in time of Divine Service . Who nevertheless himself , was a zealous constant Preacher of the Word , as any age ( though most Bishops , great Preachers , then ) hath known : and as much followed , and admired , by all sorts of people . Some part of the year , he preached every day ; and yet could not preach often enough , to satisfie the longings of the people : a man indeed endowed with extraordinary parts , for that holy function . And least any man for want of piety and industry ( though piety indeed , if true and real , will make a man industrious ) should be ready to take the advantage of these words of St. Chrysostome , that Sermons are not needful : let them know , that though just indignation , and a holy zeal , for Gods holy Word , and the Church Service , made him say so here : yet that it was not his opinion , absolutely and positively ; as may appear , not only by his practice ( the best evidence ) but also by what he writes elsewhere ; as particularly upon 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shortly after ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where be they now , who say , there is no need of Sermons ( o● teaching ) — whereas in very truth , it is a great thing : I say a great thing ; and of great concernment for the edification of the Church , that the Governours of it ( Bishops , properly : but it may now extend to all that are called Rectores Ecclesiarum , and their substitutes ; Curates , and Vicars ) be Teachers , or Preachers : and the want of it , is the occasion of much evil in the Church . Certainly , the Church will be happy in it , if both in the one , and in the other : in his zeal for the true Word of God , as it is read daily in the Church : and in his diligence to Preach the same ( which in regard of the intention , or institution of Preaching , may be called the Word of God also ) he may have many followers . God grant it . And here I end . FINIS . Notes, typically marginal, from the original text Notes for div A35563-e100 Plat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121. Greg. Mag. Epist . lib. 4. 44. ad Rom. Fil. varia de episcoporum authorit . c. 15. p. 349. Cyr. Hieros . Catach . myst . 5. p. 534. Ignat. Epist ad Smyrn . ed. 4. p. 117 Hieron . cont . Lucif . 10. 1. p. 199. Dion . Areop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambros . ubis . p. 355. Sen. ep . 53. p. 240. Bals . ad Cens . 2. Syn. Const . & Can. 19. Syn. Trull . Pag. 439. Opt. l. 3. contra Don. Fran. Bern. Fer. l. 11. c. 1 Turr. p. 40. Bovi . ed. p. 44. Hieron . to IV. ( vellX . ) ed. Plant. p. 55. &c. Cic. in Ora. Cic. ibid. Aberat tertia illa laus : — neque erat ulla vis atque contentio : sive consilio , quod eos quorum altior oratio , actioque esset ardentior , furere & bacchari arbitraretur : sive , &c. Purit . Angl. sive praecipua , &c. Francof . 1610. Auctore Gulielmo Amesio . August . de Doct. Chri. c. XII .