obligation upon the Apostles of preaching under the pain of incurring Gods heavy displeasure as Act. 4.19 20. 1 Cor. 9.16 are of Personal concernment to the Apostles and to be understood of the prime promulgation of the Gospel to unbelievers and concern not us Presbyters unless we think our selves obliged by the Commission Christ gave his Apostles to go preach to the Americans and Indians The words Bishop and Presbyter are words of relation relating to the several Provinces and Flocks under their charge Though they have a duty incumbent on them of instructing them in Christianity yet not of preaching the Gospel to every creature as the Apostles had they have not those extraordinary enablements of Tongues and Miracles and immediate Inspiration simply necessary unto that work and whereby their Doctrine became Authentick and Divine as that the Faith of the Hearers was without further inquiry to be resolved into it as into a divine Revelation In which sense alone St. Pauls words are verifiable Rom. 10.14 17. Faith comes by Hearing and Hearing by the Word How shall they hear without a Preacher c. I desire to know what man dares the Pope excepted to whom some of his vain Flatterers presume to attribute Infallibility assume to preach in such a notion as to make his Doctrine that whereinto Auditorum sides ultimo resolvitur which if not then there is not par ratio nor par obligatio nor par potestas between us and the Apostles as to the strict notion and office of a Preacher in Scripture language But whatsoever the importance of the word is in the Gospel notion yet now the word Preaching is become a word of Art and is used to signifie that act of the Ministerial Function which consists of instructing Christians in their duty and in that sense from henceforward I shall take it and for the more distinct understanding of the thing make some little enquiry into the kindes of Preaching mentioned in the Gospel And first there we find a Preaching by Inspiration and a Preaching by Pains and Industry A preaching by Inspiration such as I now intimated Of this sort was the preaching of Christ and his Apostles and those who were endued with extraordinary gifts of Prophecying in the Apostles times They all spake with Tongues as the spirit gave them utterance they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God It is not you that speake but the Spirit of my Father that speaketh in you And the Spirit speaking in them after their inauguration to their Apostleship and Ministry on the day of Pentecost gave St. Paul reason to call that their Ministry the Ministration of the Spirit 2 Cor. 3. Then there is a Scripture-preaching by Pains and Industry at least not without it altogether After this manner it seems Timothy preached and therefore is exhorted to give attendance to reading and to study to shew himself a workman c. Again there is a Preaching by Writing and a Preaching by Sermons one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Clem. Alexan. in lib. 1. stro The Apostles themselves did not Preach altogether by Sermons By writing of the Gospel they were Evangelists and did preach the Gospel to unbielevers by writing of their Epistles they did teach the Church and therefore Saint Paul doth call his Epistle to the Romanes his Gospel Rom. 2.16 Solomon was a famous Preacher yet we are not certain that he Preached otherwise then by writing The Prophets were Preachers too but they did not preach altogether by Sermons The Prophet Jeremy is commanded to write his Visions and Revelations imparted to him Chap. 30.2 Mr. Calvin saith in his Preface to Isaiah Prophet is mos fuit postquam justi sunt aliquid populo nunciare paucis summam rerum complecti valvis templi praefigere It was the manner of the Prophets when they were commanded to deelare any thing to the people to contract the summe of the matter in writing and fix it upon the doors of the Temple Lastly there is a Preaching in ones own person and a Preaching by Proxy A Preaching in ones own person Thus Christ himself Preached while he dwelt amongst us and thus the Apostles Preach'd where they came themselves Then there is a preaching by Proxy And thus Christ himself preach'd after his Ascension into Heaven Ephes 2.17 He came and preached peace unto you i. e. by his Apostles And thus the Apostles preached where they came not themselves by the Evangelists there substitutes From these kinds of preaching I shall deduce two or three Corollaries more and so conclude this part of my undertaking First That that frequency of preaching cannot be expected from us that was used by the Prophets and Apostles because they preach'd by inspiration we by pains and industry only Secondly That men may preach in a Gospel-notion and yet never make a Sermon in a vulgar Notion They may Preach by Writing and Preach by Proxy Preach by their Hand as well as by their Tongue See Dr. Holdsworth in praelect prima non procul ab Initio Thirdly That seeing our Preaching is not by immediate inspiration of the Spirit 't is infallible and subject to errour and therefore is ordinable by our Superiours and reducible to such directions and rules as most conduce to the promotion of Peace and Piety CHAP. II. To whom this Office of Preaching primarily belongs THe second thing I stand charged withal See Dr. Casaubon in his treatise of preaching pag. 1◠17. is to enquire and resolve to whom this office of preaching primarily belongs Forasmuch as 't is Gods will that nothing should be done in his service either rashly or disorderly Ubi etiam à quibus peragi vult ipse excelsissima sua voluntate definivit Clem. Rom. pag. 52. He hath defined by his most Heavenly will both in what place and by what persons he will have divine offices performed It stands us in hand then to know to whom this office belongs And the examination and resolution of this will open a fair way to the justification of many things in his Sacred Majesties late Directions But for the Indagation of this I must premise certain Principles and Maximes The first is that the foundation of all Authority is in Christ All Ecclesiasticall Authority or Authority to any Ecclesiasticall Office is in Christ originally in others but Derivately For as it was foretold That the Government should be upon his shoulders Isa 9.6 So that the Spirit of the Lord was upon him and anointed him to preach glad tidings Isa 62.1 And this trust which his Father committed to him he discharged in his own person while he was upon the Earth He Preached the Gospel converted Sinners made Disciples Hence he is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shepheard and Bishop of our souls
another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is often rendred Preaching too of which something afterwards But the most frequent and ordinary word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The native signification whereof being examined may haply afford some light to the thing And to find out that I shall not search into profane authors but seeing the style and language of the New Testament is Hellenisticall content my self to observe the use of it amongst the Seventy with whose language best agrees the sacred dialect of the new Testament And in the Seventy we find that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a solemne proclaiming of a thing as when an Herald or Cryer does pro officio proclaim a Law or Edict or any thing of the like nature Thus Gen. 41. ver 43. And the Cryer cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Prophesie of Jonah t is very remarkable that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place is used both to signifie the office of Jonah in Preaching to the Ninevites and the office of an Herald in making a Proclamation Goe unto that great City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Preaching Chap. 2.3 And the People of Nineveh beleeved God and proclaimed a fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. The vulgar Latine renders it praedicaverunt jejunium And so doth Arias Montanus They preach'd a Fast And this use of the word amongst the 70. is altogether consonant to the sense of the word in the Hebrew For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many significations yet t is used expresly to signifie the office of an Herald or a Cryer Dan. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco proclamavit Then the Cryer cried aloud As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to proclaime so the Herald is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence I conjecture the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descends According to this sense of the word in the Hebrew and the use of it amongst the Hellenists we find it once in our Translation rendred Proclaiming Luk. 12.3 Whatsoever is done in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be proclaimed upon the House-tops From this importance of the word we gaine two things First that as a Proclamation is the act of an Authorized person an Herauld or Cryer so Preaching is the act of a publick Authorized person Secondly that as a Proclamation is a promulgation of a Senatusconsult Edict Decree or Law to whom it was not known before so preaching is a publishing or promulgation of the Gospel to whom it was not known before as Jews Pagans Infidels Howsoever through inadvertency or pre-possession men have not generally observed it yet upon serious consideration it will be manifest that preaching in the Gospel-notion especially referring to the Gospel signifies a publishing or making it known to Jews Gentiles and unbelievers only And therefore we are carefully to distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching in the Gospel imports the prime promulgation of the Gospel to them that never knew of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Confirmation of them who already had received it Preaching imports the publishing of the Gospel de novo where it was never heard on before Teaching imports the instructing of them in Christianity which already they have professed and believed This observation I find first made by Gulielmus Lunicensis in his Book de statu Ecclesiae Praedicare saith he est Gentiles Judaeos Infideles vel catechumenos ad gratiam Baptismi vocare docere est baptizatos qualiter contra superbium humilitate c. muniantur instruere To preach is to call the Gentiles Jews and Infidels to the grace of Baptism To teach is to instruct them that are Baptized how by humility they should be armed against Pride c. And this distinction may be grounded upon the Commission of our Lord and Saviour to his Apostles before his Ascension Go preach the Gospel to every creature Mark 16.15 Go make Disciples in all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching them to do whatsoever I command you Mat. 28.20 upon which words Lucas Brugensis observes well That alia vox est graeca versu superiori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discrimen hoc esse videtur quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit docere eos qui à doctrina Evangelii alieni sunt ita ut reddas eos Discipulos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò docere jam Discipulos redditos This Verb in the former Verse signifies a teaching of them who are strangers to the Gospel in order to the making of them Disciples but the Participle in the latter Verse imports a teaching of them who are already made Disciples If this be not foundation enough to bear up this Superstructure we are furnished with two Texts more by a very Learned Critick Mr. Thorndike wherein this difference is visible Acts 5.42 They ceased not to teach and preach Jesus Christ to teach him to the Church to preach him to the Jews in the Temple and Acts 15.35 Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord teaching it to the Church preaching it to Unbelievers if any yet be unsatisfied it will be more evident by comparing two places more in St. Pauls Epistles the one is Rom. 15.20 21. where St. Paul speaking of his design of planting the Gospel saith he strived to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not where Christ was named But here we must take notice that the word for preaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differs not much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing a publishing of Christ de nova 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publishing of Christ tanquam bona nova as good news is published and if it be as news then it must be to them to whom it is news And therefore the Apostle saith he strived to Evangelize where Christ was not named Upon which words S. Chrysostom observes Non dicit ubi non crediderant sed ubi nondum nominatus est Christus He saith not where they believed not but where Christ was not so much as named The other is 1 Cor. 4.17 where the Apostle speaking of his labour in instructing of the Churches already planted he useth another style As I teach in every Church From this further examination of the word and the discovery of the importance of it in the Gospel-notion another Consectary follows That the Preaching which is sub praecepto under the express command of Christ in the Gospel and is so frequently mentioned there is the prime promulgation of the Gospel to unbelievers and of peculiar concernment to the Apostles who besides other extraordinary Prerogatives had an unlimited Commission to go into all the World and preach the Gospel to every creature And so those Texts that lay a strict
were privileged to decide matters of Controversie in the Law till they were learned in the School of a Doctor and forty years of age Our Lord and Saviour Christ and John Baptist begun not to preach till they were thirty years of age For which cause the Church afterwards in several Canons forbad that any should be made a Presbyter till he was thirty years of age The Canons are extant in Gratian. distinct 78. I shall name onely the 11. Can. of the Neocaesarian Council Presbyter ante triginta annorum aetatem non ordinetur quamvis sit probabilis vitae sed observet usque ad praefinitum tempus Dominus enim trigesimo anno babtizatus erat praedicavit Let no Presbyter though he be of a good life be ordained till he be thirty years but let him wait till the time appointed For our Lord and Saviour was baptized the Thirtieth year of his age and then began to Preach If there were no Canon upon Record to attest the sense and practise of the Church yet the very title of Presbyter which belongs to men of that order were enough to doe it For the word Presbyter is not onely Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of dignity but of age and infinuates that they were all men of years admitted into that order Erasmus in the life of St. Jerom testifieth that when Paulinianus Brohter to St. Hierome upon his singular merit was made Presbyter before those canonical years Hoc nomine posteà calumniam struxit Jeronimo Joannes Hierosolymitanus quod infra legitimam aetatem ad hoc honoris esset evectus olim enim ante tricesimum annum nullus erat maturus honori Presbyteri John B. of Jerusalem afterwards went about to detract from S. Hierom because his Brother was promoted to that order being under age For anciently saith he before the thirtieth year none were ripe for the honour of a Presbyter In which words Erasmus acknowledgeth both the antiquity of that custome of the Church and the great censure St. Heirom lay under for promoting or suffering his Brothers Ordination before the legitimate age And though happily our Church in the beginning of the reformation through scarcity of men to serve in those Sacred offices was forced to abate something of the rigour of those Canons and admit men into the order of Presbyterate before they were arrived to that maturity of years yet there was no necessity of suffering them to preach ex proprio out of their own stocks and abilities If in the ancient Church where none were Presbyters till they were thirty years of age all Presbyters were not suffered to preach but only such as gave good security for the prudent managery of the office it may seem an oversight to suffer young men to preach and then leave them to their liberty in preaching The Church of England hath paid dear for her indulgence in this thing Nothing hath been more detrimental to the peace order and government of the Church than the preaching of these youngsters who not being rightly biass'd at their first setting out through the fervour of youth and some youthful lusts as pride vain glory popularity have often faln into the snare of the Devil and proved desperate Sect-Masters trumpets of Schism and Sedition If any have escaped this Charybdis yet they have dash'd their foot against another Scilla through their ungroundedness and unskilfulness in Divinity for howsoever young men may be of pregnant parts excell in subordinate Arts and Sciences yet for want of years and maturity of judgment they cannot be masters of such a sound body of Divinity as is requisite for the undertaking so weighty a province Divinity is a vast and comprehensive Science full of depths and profundities a great part of it Polemical the very Practicals incumbred with many difficulties Besides to the right interpretation of Scripture a duty incumbent on the Preacher there is required acquaintance with the Writings of the Fathers for in a Canon of our own Church the Expositions of the Fathers are to be the rule of our Expositions and how can such young men make this the Canon of their Interpretation when they scarce know their Names much less are conversant in their Writings As every Man is not fit to make a Scholar no more is every Scholar fit to make a Preacher Men should be Divines before they are Preachers and to be Divines there is time and pains and maturity of judgment required Whereupon S. Jerom adviseth his friends Nepotian and Pammachius diu discere before they did docere He tells Nepotian De vita Cleric Nolo te declamatorem esse rabulam garrulúmque sine ratione sed mysteriorum peritum I would not have you a declaimer a jangler and garrulous without reason but skilful in Divine mysteries He admonisheth Rusticus the Monk Si clericatus titillat de siderium disce quod poss is docere ne miles antequam tyro ne priùs magister sis quà m discipulus If the desire of being a Clergy-man tickled him he should learn himself what to teach others lest he should take upon him to be a souldier before he handled a weapon and a master before he was a scholar Anciently it was required men should be Divines before they were Preachers but since men have turned Preachers before they were Divines their Preaching hath been but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a backward forwarding of the matter though Preaching hath gained yet Religion hath lost and people have been led aside into Sects and Factions It was a memorable passage that Erasmus relates of S. Jerom in his Life S. Jerom once undertook to interpret allegorically the Prophecy of Obadiah when he did not himself understand the literal meaning of it this Comment of his was by many very highly extoll'd when he himself was ashamed to own it whereupon afterwards he writes thus merrily of himself Fateor miratus sum quod quantumvis aliquis malè scripserit invenit similem sui lectorem Ille praedicabat ego erubescebam ille my sticos sensus ferebat ad coelum c. I confess I wonder that though a man writes never so ill yet he finds a Reader like himself He highly commended it I blush'd at it he extoll'd the mystical sense unto the skies I hung my head and secretly condemn'd it What he ingenuously acknowledged of his juvenile Writings young Preachers may of their youthful Sermons It was the saying of a reverend Prelate of this Church Young Divines must have young Divinity And though young Divines have the luck to be Men-pleasers yea and Women-pleasers too yet young Divinity will never conduce to the peace and happiness of Gods Church no nor to the edification of men in piety and holiness It is the observation of His Sacred Majesty in his Letter to the Lords Grace of Canterbury That 't is the work of young Divines and Ministers either out of a spirit of contention and contradiction or in a