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
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
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 quà m 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