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
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 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
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
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