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A35563
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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 ...
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Casaubon, Meric, 1599-1671.
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1663
(1663)
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Wing C810; ESTC R5468
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22,827
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42
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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
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