Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	church_n	zeal_n	zealous_a	215	4	9.8136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35563	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 (1663)	Wing C810; ESTC R5468	22,827	42

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

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