We may be sure that the preaching of Christ and the Apostles was without notes. It seems scarcely less than profanation to picture even the latter as reading from a previously prepared manuscript, after they had been promised the help of the Spirit in the hour when help was needed; and it is inconceivable that the Saviour should have taken any other mode of imparting His wisdom to men, than that of direct address. Paul deprecated the eloquence of mere words, although the sketch of his sermon on Mars’ Hill, with other addresses, shows that he did not neglect the eloquence of thought, and the strength of orderly, logical arrangement. We have no direct evidence of the manner of preaching in the first century, but from all intimations we are led to conclude that sermons were composed without the use of the pen, and consisted of easy, familiar scripture expositions and deductions of moral lessons. Origen, the most celebrated divine of the third century, preached without manuscript, and Eusebius says of him:
“Then, as was to be expected, our religion spreading more and more, and our brethren beginning to converse more freely with all, Origen, who they say was now more than sixty years of age, and who, from long practice, had acquired great facility in discoursing, permitted his discourses to be taken down by ready writers, a thing which he had never allowed before.”
This shows not only that he had been accustomed to preach extempore, but that he would not permit the sketches of his sermons which could be made by the imperfect reporting of that day, to be published until late in life. This would be very natural, when unstudied explanation was the main object of the address, but very unnatural if the sermon had been written according to the rules of rhetorical composition. In the sermons of Chrysostom there are many passages which could not, from their nature, have been precomposed, and these are among the most brilliant of all. But Augustine, who flourished in the fourth century, affords us a still more conclusive proof of the power of the natural mode of address.
AUGUSTINE.
The father of this great man was a pagan, but his mother was a Christian. She was a most remarkable woman, and from her he doubtless inherited some of the strongest elements of his character. Her prayers for his conversion were almost continual, but for many years produced no apparent result. He plunged into many excesses, and lived a most irregular life, but from this he was aroused by the death of his father, and by the study of philosophy. For a time the latter seemed to satisfy his ardent mind, but soon he saw its insufficiency, became an earnest searcher for truth, and explored the writings of the sages of antiquity without being able to find anything on which he could rest. The problems of life pressed upon him with a terrible weight, and he was too profound a thinker to be satisfied with any superficial explanation. The doctrine of the ancient Persians—that of the two antagonistic principles of good and evil in the world—for a while charmed his imagination, but its influence over him soon passed away. During all this time he was rising in fame as a teacher of rhetoric and eloquence, and had established a school in Rome which became widely celebrated.
His reputation as a teacher caused him to be summoned to Milan, where the Emperor then was. The great preacher, Ambrose, then in the zenith of his power, officiated in that city. Augustine heard him, and felt that his doubts were answered. But it required a terrible struggle before he could yield, and it was only after he had passed the whole series of Christian doctrines in review, and tested them by all his mighty power of argument, that he at last reposed in the truth. The joy of his good mother can scarcely be conceived at this answer to her unceasing prayer, and she soon passed away triumphantly. He spent a short period in seclusion and profound meditation, was then baptized, and four years after began to preach.
The success of Augustine was as great in preaching as it had been in teaching, and he was promoted to the office of Bishop. His power was soon felt all over the Christian world. He at once entered on a course of labor like that of Whitefield and Wesley, but still more varied. He preached once every day, and sometimes twice; visited the sick and poor with great assiduity; governed his diocese wisely; was the Christian champion against almost innumerable forms of heresy all over the world; composed some most beautiful hymns; wrote extensive commentaries that are still valued; kept up a vast correspondence with emperors, kings, and church dignitaries everywhere; and indited works of theology, literature, criticism, and philosophy in immense profusion. Some of these will live as long as the language in which they are written is known. For thirty-five years he remained at his post, and died at last, while his city was beleagured by a barbarian army, in time to escape witnessing the ruin that burst on the flock he had so long loved and served.
The power of Augustine as a preacher can scarcely be overrated. Everywhere the people flocked to hear him, and the most enduring fruits followed his ministry. His sermons were not calculated simply to win admiration for the preacher, but pointed to the holier life, and led men to love and strive after it. He was the real founder of what is known at the present day as Calvinism, and by his vast power made it the prevailing doctrine of the church for centuries after his death. There can be no question about his sincerity and earnestness, and just as little regarding the influence of his solemn eloquence. He quieted tumults, changed the opinions of whole towns, and wielded assemblies at his will. He left a large number of sermons in a fragmentary condition, but fully justifying all that his contemporaries have written of him.
It is not possible that such a man should have read or recited his discourses. To have done so would have left him no time for such grand works as the “Confessions,” “City of God,” and others too numerous to mention, which will endure while the world stands. But he has not left us in doubt as to his mode of preaching. He enjoins the “Christian teacher” to make his hearers comprehend what he says, “to read in the eyes and countenances of his auditors whether they understand him or not, and to repeat the same thing by giving it different terms, till he perceives that it is understood, an advantage which those cannot have who, by a servile dependence on their memories, learn their sermons by heart, and repeat them as so many lessons. Let not the preacher become the servant of words; rather let words be servants to the preacher.” In his charity, however, he does allow of reciting under certain circumstances. “Those who are destitute of invention, but can speak well, provided they select well written discussions of another man and commit them to memory for the instruction of their hearers, will not do badly if they take this course.”