scribes the office of the preacher as an essential part of public worship.

This duty is also specified in the Apostolical Constitutions. "When the gospel is read, let all the elders and deacons and the whole assembly, stand in silence. Afterwards, let the elders, one by one, but not all of them, exhort the people; and lastly, let the bishop as the master, address them."4 Again, they speak of the bishop as "the preacher of the word of God," and as preaching to the people the things pertaining to their salvation 5

Again the notes of Peter's addresses to the people which Clemens Romanus has left, are proof positive to the point in dispute, provided they are genuine 6 but they are confessedly of doubtful authority. Enough, however, has been said to show that a sermon or homiletic address was, in the first and second centuries, a part of public worship. In regard to this point at a later period, there can be no question.

§ 2. BY WHOM THE Homilies were delivered.

Justin Martyr informs us, that after the reading, the president of the assembly, o лgatós, meaning the bishop, makes an application of the word, voudroiαv nouiraι, and exhorts to an imitation of the vir tues which it inculcates. This passage distinctly ascribes to the bishop the duty of explaining and applying the Scriptures which were read. And the same is manifest from the whole history of the ancient church. To preach, or as Ambrose expresses it, to teach the people, was, uniformly, the bishop's duty. The case of Ambrose himself is a clear illustration of this duty. He was promoted from a civil office to that of bishop, without having even been bapti zed as a catechumen, and, in view of his unpreparedness, sought in vain to excuse himself from the discharge of this part of his duties, alleging that he had need himself to learn, instead of teaching others. But, as he himself confesses, he was obliged to begin to teach, before he had himself been a learner.2

The distinction between ruling and teaching elders resulted simply from the circumstance that, in those trying times, men were sometimes required to manage the concerns of the church who yet were not qualified to act as preachers; and a competent teacher was not always suited to direct the affairs of the church. But the office

of a ruling elder who did not teach, was uniformly regarded as a exception to a general rule,-as an extraordinary provision for a peculiar emergency, whilst the office of preaching was accounted the most honorable and important part of the bishop's duties. "Far from this seat," says Chrysostom, "let him be removed who knows not how to teach sound doctrine as he ought." The neglect of this duty is, by the apostolical canons, c. 58, to be punished with suspension and removal from office.

3יי

There is indeed no case on record, of a bishop who was removed for his inability to teach; but there are many in which the bishops were disregarded and neglected for this cause. Such was the case of Alexander, bishop of Alexandria, and Atticus, bishop of Constantinople. On the contrary, they who excelled in this duty were held. in the highest consideration, as Gregory Nazianzen, Chrysostom, Augustine, etc.

The deacon and even the presbyter officiated only as substitutes of the bishop in case of his absence or inability, from sickness or other causes. Both Augustine and Chrysostom preached for their bishops in this capacity.5 In such cases the bishop was held responsible for what was said by his substitute, of which we have a striking instance in the history of Nestorius, bishop of Constantinople.

From all this we are not, however, to conclude that the right to preach was restricted under all circumstances, to the bishops alone. For how, in that case, were the churches which had no bishop to be supplied with the preaching of the word of God? In all such cases the presbyter occupied the place, and discharged the duties of the bishop; and in his absence, or failure, the deacon supplied his place; not, however, by delivering an original discourse, but by reading one from the fathers. The Apostolical Canons, c. 58, require the bishop, or the presbyter, to deliver the sermon, and exact upon both the same penalty for neglect of duty.

In times of persecution presbyters and deacons were entrusted with the office of preaching. Still, the deacon was regarded only as an assistant, like a licenciate or candidate for the sacred office.

Laymen who had not received ordination were not allowed to preach, but there are instances on record, notwithstanding, of such permission being granted to them under certain circumstances.6 But the apostolic rule forbidding a woman to teach, was most cautiously observed. The Montanists are, indeed, an exception to this

remark, but Tertullian, himself one of this sect, complains of this abuse. The fourth council of Carthage forbid both the laity and women to teach in public. "Let no laymen teach in the presence of the clergy," c. 98. "Let no women, however learned or pious, presume to teach the other sex in public assembly," c. 99.

3. OF THE FREQUENCY OF SERMONS.

It has already been stated that the sermon consisted originally in ́ an explanation and application of the scripture lesson which had just been read. Sermons were therefore, as a general rule, as frequent as the reading of the Scriptures. If, in any instance, a sermon was delivered without any foregoing lesson from the Scriptures, it was an exception to the general rule. In some cases, several sermons were delivered by different speakers in succession at the same meeting. At other times, several were delivered by the same speaker on the same day.1 Sermons were an appropriate part of every form of public worship, but they were especially designed for the catechumen; and for this reason were a part of the services designed for them. The frequency with which they were delivered varied greatly in different countries and dioceses. They were expected of course on the sabbath, frequently on Saturday; i. e. both on the Jewish and christian sabbath, especially whilst both days were observed in connection. A sermon was also essential to a due celebration of the festivals of the church. During the fifty festive days from Easter to Whitsunday, a sermon from the Acts of the Apostles was delivered each day, in the Oriental churches; and also on each day of Lent. Afterwards they became less frequent, but were still delivered on fast days. On other occasions they were delivered in the afternoon. A sermon was also delivered at some time during the middle of the week; usually on Friday. Instances also occur in the writings of the fathers, of sermons for the forenoon and for afternoon.3 But it does not appear to have been a uniform arrangement. No better evidence of the consideration in which this part of religious worship was held can be given, than the fact that Julian the apostate, in his endeavors to restore idolatry, recommended the pagan priests to imitate the christian preachers by delivering similar discourses.

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4. THE LENGTH OF TIME ALLOTTED for the Delivery of the

SERMON.

This does not appear to have been determined by any canon, or rule of custom. It appears rather to have been regulated by times and circumstances. They were, however, much shorter in the Latin than in the Greek church. Some conjecture as to the length of time may be formed from the circumstance that more than one was delivered in succession; and yet it is remarkable that some of the longest sermons which remain to us, were delivered in churches where this custom prevailed. Some of Chrysostom's must have occupied two hours in the delivery, although this was the usual time for the whole service, as Chrysostom himself asserts. Bingham is of opinion that the sermons of the fathers could not have been an hour in length; most of the sermons of the Latin fathers, according to him, could not have occupied one half hour, and many not ten minutes.2

Like the ancient orators, the preacher is supposed to have spoken by an hour-glass, a water-clock, or a sand-glass.

5. OF THE POSITION OF THE SPEAKER.

In many countries the speaker habitually occupied an elevated desk in the body of the house, which was also used for the reading, and for various exercises. In other places this was used by the speaker occasionally, but not habitually. Chrysostom and Augustine were accustomed to speak from this place, that they might more easily be heard by the immense multitudes that thronged to listen to them.

The custom originally was, for the preacher to speak either from the bishop's seat, or from before the altar and behind the lattice that separated the sanctuary or shrine from the body of the house; but most frequently from the former place, which, as Augustine says, was an elevated throne, that from it the bishop might watch his flock, as the vintager does his vineyard from his watch-tower.

At a later period, when the care of the church became more cumbersome, and the bishops began to neglect or omit the duty of preaching, the deacons became the moderators of the assembly, and

the preacher occupied the desk of the reader. This position was, of necessity, allotted to the preacher in the vast Gothic cathedrals which were erected in the middle ages.

Sermons were frequently delivered in other places besides the church; but this was an exception to the general rule.

The eulogies of the martyrs were usually delivered in the exedrae, baptisteries, cemeteries, etc. The monks frequently preached from the trees, and the top of a post or pillar.

§ 6. ATTITUDE OF THE SPEAKER, Mode of Delivery, Deportment OF THE AUDIENce, etc.

In the primitive church it was customary for the speaker to sit, and for the audience to stand. As in attending to the reading of the Scriptures they stood, in token of reverence for the word of God, so in listening to the sermon, in which it was explained and enforced, for the same reason they preserved a similar attitude. To this, however, there were exceptions, and the usage was different in different places. In Africa the custom above mentioned was observed with great care. Augustine insists often upon it, and rebukes every departure from it except in cases of infirmity, which rendered it inconvenient for the hearer to preserve this attitude. At one time he apologizes for the inconvenient length of his sermon, especially in as much as he is permitted to sit, while they are required to stand.

The hearers of Gregory Nazianzen and Chrysostom preserved the same posture. It is related even of Constantine the Great, that he did not resume his seat during a long sermon by Eusebius, and that all the assembly followed his example. From all which it is fairly inferred that this was the prevailing custom. Compare Luke 2: 46. 4: 20. 5: 3. John 8: 2. Matt. 5: 1, etc.

The hearers, it would seem, were accustomed to take great liberties in regard to their attendance upon public worship, and often demeaned themselves very unworthily. At one time, they would absent themselves from the service except during the sermon—an irregularity against which Chrysostom inveighs with great spirit.2 At other times, they treated even the preaching with great indifference and neglect, complaining bitterly of long sermons, and even left the house while the preacher was yet speaking. To prevent this, the doors were ordered to be fastened after the reading and before the