A friendly trial of the grounds tending to separation in a plain and modest…A friendly triall of the grounds tending to separation in a plain and modest…
A friendly trial of the grounds tending to separation in a plain and modest dispute touching the lawfulness of a stinted liturgy and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keys: tending to satisfy the doubtful, recall the wandering, and to strengthen the weak: by John Ball.A friendly triall of the grounds tending to separation in a plain and modest dispute touching the lawfulnesse of a stinted liturgie and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keyes: tending to satisfie the doubtfull, recall the wandering, and to strengthen the weak: by John Ball.
John Ball 1585–1640Cambridge: printed by Roger Daniel printer to the University of Cambridge for Edward Brewster, 1640Cambridge: printed by Roger Daniel printer to the Universitie of Cambridge for Edward Brewster, 1640
[16], 314, [4] p. · 84k words · STC 1313 · ESTC S122227
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
No branch of Gods worship consisteth in this,1 That our prayers be presented to God in this or that method, order or phrase of speech, in a form of speech devised by others, or invented by our selves; suddenly conceived, or premeditated long ⟨p. 135⟩before; varied every time we pray, or one and the same often reiterated as occasion requireth. And if the worship it self be vain and unwarrantable, it must be either because the form of prayer is devised by himself, and uttered in a stinted form; or devised by others and not by himself. If the former; then no prayer is Gods ordinance which is not uttered without premeditation settled and digested, or at least which is not immediately suggested by the Spirit in respect of words and phrase of speech: If the latter; then devised worship is not forbidden in the second commandment, but worship devised by another: For that prayer which should be pure worship if devised by a mans self, is unlawful worship when devised by another: And so devised worship or prayer is not condemned, but worship or prayer devised by another man. And if this be not the devise of man, I know not what is. Can this alter the nature of the worship in the hearer, or him that joineth, that the words in prayer are invented by another, studied by the governor, or more suddenly conceived? In the judgement of some Divines the three first commandments are thus distinguished each from other: That the first commandment containeth all those our duties towards God which are natural; The second, all those duties in Gods special worship which are instituted: and either of these is both inward and outward. The third commandment requireth the well using of both these,2 and of all other things which come of God. If this distinction be allowed, a stinted ⟨p. 136⟩form as such doth not at all belong to the second commandment:3 For instituted worship, and not the order or manner of performance, is the matter of the second commandment.
That our prayers be presented to God in this or that method, order or phrase of speech, in a form of speech devised by others, or invented by our selves; suddenly conceived, or premeditated long
⟨p. 135⟩
before; varied every time we pray, or one and the same often reiterated as occasion requireth. And if the worship it self be vain and unwarrantable, it must be either because the form of prayer is devised by himself, and uttered in a stinted form; or devised by others and not by himself. If the former; then no prayer is Gods ordinance which is not uttered without premeditation settled and digested, or at least which is not immediately suggested by the Spirit in respect of words and phrase of speech: If the latter; then devised worship is not forbidden in the second commandment, but worship devised by another: For that prayer which should be pure worship if devised by a mans self, is unlawfull worship when devised by another: And so devised worship or prayer is not condemned, but worship or prayer devised by another man. And if this be not the devise of man, I know not what is. Can this alter the nature of the worship in the hearer, or him that joyneth, that the words in prayer are invented by another, studied by the governour, or more suddenly conceived? In the judgement of some Divines the three first commandments are thus distinguished each from other: That the first commandment conteineth all those our duties towards God which are naturall; The second, all those duties in Gods speciall worship which are instituted: and either of these is both inward and outward. The third commandment requireth the well using of both these,
Though he exercise not his gifts in devising it,1 in reading or uttering it as a prayer he may set his understanding, judgement, faith, hope, love, humility, fervency and other graces of Gods Spirit on work. And if the minister do not, may not the people exercise their gifts in hearing? and so though it be unlawful to him, it is not so to them.
Though he exercise not his gifts in devising it,1 in reading or uttering it as a prayer he may set his understanding, judgement, faith, hope, love, humility, fervency and other graces of Gods Spirit on work. And if the minister do not, may not the people exercise their gifts in hearing? and so though it be unlawfull to him, it is not so to them.
Stinted prayer voluntarily taken up upon a mans self is not so much unlawful;1 but prayer imposed upon men, because in such case they subject themselves to mans ordinance in Gods worship.
Stinted prayer voluntarily taken up upon a mans self is not so much unlawfull;1 but prayer imposed upon men, because in such case they subject themselves to mans ordinance in Gods worship.
This is a strange description of mans ordinance in the worship of God,1 or of worshipping God after the ordinances of men. For thence it will follow, that the same devised worship voluntarily taken up hath some allowance, as the ordinance of God, and ceaseth only to be of God when it is imposed. Whereas the ordinances of men in Gods worship condemned in scripture are not mere matters of order, forms of words and phrases, circumstances of time and place determined by men according to the general rules; but matters of worship devised besides and against the word of God; and are unlawful whether voluntarily taken up and devised of our selves, or imposed by others.
This is a strange description of mans ordinance in the worship of God,1 or of worshipping God after the ordinances of men. For thence it will follow, that the same devised worship voluntarily taken up hath some allowance, as the ordinance of God, and ceaseth onely to be of God when it is imposed. Whereas the ordinances of men in Gods worship condemned in scripture are not mere matters of order, forms of words and phrases, circumstances of time and place determined by men according to the generall rules; but matters of worship devised besides and against the word of God; and are unlawfull whether voluntarily taken up and devised of our selves, or imposed by others.
A prescribed set form is not agreeable to the word of God for circumstance;1 because the prescribing of it is to set apart or sanctify it for such an use without Gods command,2 and so to idolize it above other prayers.
A prescribed set form is not agreeable to the word of God for circumstance;1 because the prescribing of it is to set apart or sanctifie it for such an use without Gods command,2 and so to idolize it above other prayers.
1Object. 4.
2Superstition is not only laid to their charge who offer to God for worship that which he hath not commanded, but their• also who assume in Gods worship the help of any thing as sacred or holy which himself hath not ordained. Aquin. 2. 2. qu. 95. art. 2. Quaecunque observatio quasi necessaria commendatur, continuò cens•tur ad cultum Dei pertinere, Calv. De vera Eccl. resorm. pag. 367. Of the signification of the word Consecrate or dedicate, see Deut. 20. 5. Psal. 30. 1. Neh. 12. 27. Gaspar Sanctius. Alia dedicatio est non solùm inter prophanos sed etiam inter Hebraeos usitata, quae nihil habet sacrum, sed tantùm est auspicatio aut initium operis ad quod destinatur locus aut res, cujus tunc primùm libatur usus: Sic Nero Claudius dedicasse dicitur domum sum cùm primùm illam habitat coepit, Sueton. in Nerone.Superstition is not onely laid to their charge who offer to God for worship that which he hath not commanded, but their• also who assume in Gods worship the help of any thing as sacred or holy which himself hath not ordained. Aquin. 2. 2. qu. 95. art. 2. Quaecunque observatio quasi necessaria commendatur, continuò cens•tur ad cultum Dei pertinere, Calv. De vera Eccl. resorm. pag. 367. Of the signification of the word Consecrate or dedicate, see Deut. 20. 5. Psal. 30. 1. Neh. 12. 27. Gaspar Sanctius. Alia dedicatio est non solùm inter prophanos sed etiam inter Hebraeos usitata, quae nihil habet sacrum, sed tantùm est auspicatio aut initium operis ad quod destinatur locus aut res, cujus tunc primùm libatur usus: Sic Nero Claudius dedicasse dicitur domum sum cùm primùm illam habitate coepit, Sueton. in Nerone.
In what sense a stinted form of prayer is or may be set apart,1 hath been showed before: But this description of setting apart or prescribing is a mere devise, barely affirmed without any show of reason. What is here objected against a prescribed form, may be affirmed of a prescribed place, time and order for the celebration of Divine ordinances, which are of the same nature with it, and no more determined by the word of God. And suppose the minister or governor maintain some erroneous conceit touching the prescribed form of prayer, are the people, children or servants hereby authorized to withdraw themselves from such prayers? or the prayers themselves made unacceptable to such as know how to use them aright? One man is of opinion, that a prescribed form is better then another; another, that a prescribed form is unlawful: one, that it is best ordinarily to use a stinted form; another, that he is to pray ⟨p. 138⟩always according to the present occasion in a different order and phrase of speech: In these cases if the least error do stain the prayers to others that they may not lawfully join together, with whom shall the faithful join at all? Is not this to fill the conscience with scruples and the church with rents? Errors and abuses personal, they rest in the persons so erring, and stain not others.
In what sense a stinted form of prayer is or may be set apart,1 hath been shewed before: But this description of setting apart or prescribing is a mere devise, barely affirmed without any shew of reason. What is here objected against a prescribed form, may be affirmed of a prescribed place, time and order for the celebration of Divine ordinances, which are of the same nature with it, and no more determined by the word of God. And suppose the minister or governour maintein some erroneous conceit touching the prescribed form of prayer, are the people, children or servants hereby authorized to withdraw themselves from such prayers? or the prayers themselves made unacceptable to such as know how to use them aright? One man is of opinion, that a prescribed form is better then another; another, that a prescribed form is unlawfull: one, that it is best ordinarily to use a stinted form; another, that he is to pray ⟨p. 138⟩alwayes according to the present occasion in a different order and phrase of speech: In these cases if the least errour do stain the prayers to others that they may not lawfully joyn together, with whom shall the faithfull joyn at all? Is not this to fill the conscience with scruples and the church with rents? Errours and abuses personall, they rest in the persons so erring, and stain not others.
It is harsh to affirm, that such hath been the estate of the church ever since the death of the apostles almost, if not before, that a Christian could not without sin join with any public assembly in prayer or participation of the sacraments, that he must either separate from the prayers of the assembly and depart from the sacraments,1 or derogate from the authority of God, and worship him after the ordinances of men. For if such was the state of the Christian church from that time, what is become of those great and precious promises made to the church in the times of the Messiah? Did the church begin to draw and give up her breath both in one day? Many things were amiss in the church, many corruptions did begin to bud in the apostles times, and after their departure did put forth with greater vigour: and the saints of God, I doubt not, offended many ways through ignorance and infirmity, which God in mercy was pleased to pardon unto them: But that the state and condition of the church was such that a Christian could not hold communion in prayer and the sacraments with the ⟨p. 139⟩churches of God, is contrary to the many promises in scripture made to the churches of the New Testament. It is true, the scripture doth forewarn us of an apostasy from the faith, and the mystery of iniquity began to work in the apostles days, and after their death things declined more and more: But that within an age or two after the apostles departure out of this life things were so corrupted that the godly might not hold communion with the church in prayer and participation of the sacraments,2 is more then an advised Christian will dare to affirm or think. But if a stinted form of prayer be unlawful both to minister and people, to him that administers according to it and them that join, a Christian might not safely join in any church-assembly or congregation in prayer or participation of the sacraments, within few ages after the death of the apostles, if at all.
It is harsh to affirm, that such hath been the estate of the church ever since the death of the apostles almost, if not before, that a Christian could not without sinne joyn with any publick assembly in prayer or participation of the sacraments, that he must either separate from the prayers of the assembly and depart from the sacraments,1 or derogate from the authoritie of God, and worship him after the ordinances of men. For if such was the state of the Christian church from that time, what is become of those great and pretious promises made to the church in the times of the Messias? Did the church begin to draw and give up her breath both in one day? Many things were amisse in the church, many corruptions did begin to bud in the apostles times, and after their departure did put forth with greater vigour: and the saints of God, I doubt not, offended many wayes through ignorance and infirmity, which God in mercy was pleased to pardon unto them: But that the state and condition of the church was such that a Christian could not hold communion in prayer and the sacraments with the ⟨p. 139⟩churches of God, is contrary to the many promises in scripture made to the churches of the New Testament. It is true, the scripture doth forewarn us of an apostasie from the faith, and the mystery of iniquity began to work in the apostles dayes, and after their death things declined more and more: But that within an age or two after the apostles departure out of this life things were so corrupted that the godly might not hold communion with the church in prayer and participation of the sacraments,2 is more then an advised Christian will dare to affirm or think. But if a stinted form of prayer be unlawfull both to minister and people, to him that administers according to it and them that joyn, a Christian might not safely joyn in any church-assembly or congregation in prayer or participation of the sacraments, within few ages after the death of the apostles, if at all.
1He that but considereth what monstrous errors and corruptions sprang up in the churches of the new Testament whiles the apostles lived which planted them, will not think it strange though all almost were overgrown with such bricis and thorn• in a few ages following, Robin on, Against Bern. pag. 3.He that but considereth what monstrous errours and corruptions sprang up in the churches of the new Testament whiles the apostles lived which planted them, will not think it strange though all almost were o••rgrown with such bricis and thorn• in a few ages following, Robin on, Against Bern. pag. 3.
2Synops. purier. Theolog. disp. 36. Thes. 33. speaking of the Lords prayer used as a form, saith, Sicuti quoque tota ve•ust a ecclesia id semper extra controversiam habuit.
In matters of religion,1 if the commands of men be contrary to the commands of God for substance or matter of the thing commanded, we must obey God rather then men: But if the command of man be for substance of matter agreeable to the rules of scripture, pressed only with too great strictness or severity, it is not evermore against God, nor our superiors, nor the present age and posterity, nor ourselves, to yield obedience. If it be an holy form of baptism, voluntarily ⟨p. 140⟩to baptize into the name of the Father, Son and holy Ghost, it doth not become an unhallowed ordinance, if the church shall take order that the minister shall baptize in this and none other form, in these and none other words. When God calleth a man forth to bear witness to the truth, he must not draw back but give testimony thereunto: But when Christ calleth us to worship him according to his will, we must not absent our selves for the sin of others, under pretence of bearing witness to that we are not called unto. We must not violate the ordinances of the Lord, to partake in his ordinances: But if the matter of prayer be just, holy and good, a Christian shall violate no ordinance of Christ by his presence, but by his absence.
In matters of religion,1 if the commands of men be contrary to the commands of God for substance or matter of the thing commanded, we must obey God rather then men: But if the command of man be for substance of matter agreeable to the rules of scripture, pressed onely with too great strictnesse or severitie, it is not evermore against God, nor our superiours, nor the present age and posterity, nor ourselves, to yield obedience. If it be an holy form of baptisme, voluntarily ⟨p. 140⟩to baptize into the name of the Father, Sonne and holy Ghost, it doth not become an unhallowed ordinance, if the church shall take order that the minister shall baptize in this and none other form, in these and none other words. When God calleth a man forth to bear witnesse to the truth, he must not draw back but give testimony thereunto: But when Christ calleth us to worship him according to his will, we must not absent our selves for the sinne of others, under pretense of bearing witnesse to that we are not called unto. We must not violate the ordinances of the Lord, to partake in his ordinances: But if the matter of prayer be just, holy and good, a Christian shall violate no ordinance of Christ by his presence, but by his absence.
It is not enough to prove our vocal prayers to be good because the words be good and express good petitions;1 but it is further required, that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words, to fit his request to the present occasion: John 4. 24. 1. Cor. 14. 15, 16. 1. Pet. 4. 7.
It is not enough to prove our vocall prayers to be good because the words be good and expresse good petitions;1 but it is further required, that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words, to fit his request to the present occasion: John 4. 24. 1. Cor. 14. 15, 16. 1. Pet. 4. 7.
Is it their meaning,1 that he that prayeth acceptably hath ability to fit his words according to the present occasion, or only that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth? If in the first sense; the passages of the scripture cited will not bear them out. If in the latter; it is nothing against the use of stinted prayer. Besides, when we speak of joining with ⟨p. 141⟩others, is it necessary to the acceptance of prayer, that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion, and in fitting words? Suppose he be destitute of the Spirit, or of that measure of the Spirit, may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and pour out their prayers before God in holy affiance? To join with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure, but necessary when God calleth and giveth opportunity. And if God hath promised to hear such prayers, and by his blessing some good may be gotten by them, a Christian must be well advised how he withdraweth himself, least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul. Prayer is Gods ordinance, whereunto all Christians are bound to apply themselves: a stinted Liturgy is allowed of God, provided it be sound, holy and pure both for words and matter: And if any sin be committed in the reading or use thereof, a Christian may perform whatsoever office the Lord requireth at his hand, as a private or public person, without Separation.
Is it their meaning,1 that he that prayeth acceptably hath abilitie to fit his words according to the present occasion, or onely that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth? If in the first sense; the passages of the scripture cited will not bear them out. If in the latter; it is nothing against the use of stinted prayer. Besides, when we speak of joyning with ⟨p. 141⟩others, is it necessary to the acceptance of prayer, that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion, and in fitting words? Suppose he be destitute of the Spirit, or of that measure of the Spirit, may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and poure out their prayers before God in holy affiance? To joyn with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure, but necessary when God calleth and giveth opportunitie. And if God hath promised to heare such prayers, and by his blessing some good may be gotten by them, a Christian must be well advised how he withdraweth himself, least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul. Prayer is Gods ordinance, whereunto all Christians are bound to apply themselves: a stinted Liturgie is allowed of God, provided it be sound, holy and pure both for words and matter: And if any sinne be committed in the reading or use thereof, a Christian may perform whatsoever office the Lord requireth at his hand, as a private or publick person, without Separation.
A stinted Liturgy is so to be moderated that1⟨p. 142⟩[…] ordinance of God may have its fit sea•••, and the length give place to edification. For what ordinances God hath conjoined,2 they must not be rent asunder; nor one so advanced, as others be neglected. Without controversy their profaneness is to be condemned, who out of a loathing of the holy things of God distaste the length of a Liturgy, and cry out of tiredness, when indeed all holy ordinances are distasteful. Let us therefore consider a little what time the churches of God have taken and allowed for their public service, and what exercises have been there performed, that we may truly judge, whether the length of a Liturgy is justly to be taxed, or the blame of tiredness to be laid upon our security and carelessness. Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day,3 and another fourth part of the day they confessed and worshipped. Their ordinary assemblies for public worship continued for the space of three hours,4 sc. from the third hour until mid-day, and from the ninth hour until the evening.5 It was not ordinary to begin their assembly in the morning, but not to break up until mid-day was ordinary. Herein, with prayer and exhortation, they had their lectures or sections of the law and prophets so large,6 that to read them distinctly (as without question they were) would take up a good space of time.7 And if that very service of God in the Jewish synagogues,8 which our Saviour did approve with the presence of his own ⟨p. 143⟩person and preaching, had so large portions of the law and the prophets together with many prayers used day by day, we must not allege tiredness, when it is but sloth.9 In the primitive church it may be no certain time is noted how long the assemblies continued: we must guess at the length by that which was done in their solemn assemblies. When they met together for the worship and service of God, the Fathers prayed before and after the sermon, wishing to their hearers eternal blessings, and entreating of God the pardon of sins, &c. The scriptures of the prophets and apostles were read, quamdiu hora patitur: and after the reading of such portions of scripture followed the Sermon or word of exhortation, which failed not on the Lords day.
A stinted Liturgie is so to be moderated that1⟨p. 142⟩〈…〉 ordinance of God may have its fit sea•••, and the length give place to edification. For what ordinances God hath conjoyned,2 they must not be rent asunder; nor one so advanced, as others be neglected. Without controversie their profanenesse is to be condemned, who out of a loathing of the holy things of God distaste the length of a Liturgie, and cry out of tirednesse, when indeed all holy ordinances are distastfull. Let us therefore consider a little what time the churches of God have taken and allowed for their publick service, and what exercises have been there performed, that we may truly judge, whether the length of a Liturgie is justly to be taxed, or the blame of tirednesse to be laid upon our security and carelesnesse. Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day,3 and another fourth part of the day they confessed and worshipped. Their ordinary assemblies for publick worship continued for the space of three houres,4 sc. from the third houre untill mid-day, and from the ninth houre untill the evening.5 It was not ordinary to begin their assembly in the morning, but not to break up untill mid-day was ordinary. Herein, with prayer and exhortation, they had their lectures or sections of the law and prophets so large,6 that to reade them distinctly (as without question they were) would take up a good space of time.7 And if that very service of God in the Jewish synagogues,8 which our Saviour did approve with the presence of his owne ⟨p. 143⟩person and preaching, had so large portions of the law and the prophets together with many prayers used day by day, we must not alledge tirednesse, when it is but sloth.
9August. De doctr. Christ. l. 4 cap. 15. Priusquam exserat proserentem linguam ad Deum, levet animam sitientem, &c. Chrysost. Hom. 3. De incomprehens. Dei natura. Sermoni oratio debet anteire: sic Apostoli dicunt, NOR IN ORATIONE ET SERMONIS DOCTRINA PERSEVERABIMUS. &c. Quintil. Instit. lib. 4. Proem.
Their Sermons (or as they are called Tractates, Disputations, Doctrines, Homilies, Conferences) were confined ordinarily to a certain space or time, that they might not alienate or weaken the minds of their hearers. Hence are those frequent excuses of longer speech, and daily complaints of the straits of time,1 that they could not finish what was begun, or entreat thereof so fully as was expedient. It may probably be thought, the usual ⟨p. 144⟩time they took for the Sermon was the space of an hour or thereabouts.2 Before the sermon they read some portion of the Old and New Testament, as did the church of the Jews in their Synagogues out of the Law and the Prophets: And the lessons which they read did usually yield texts for the Preachers: so that the reading it self of the Law, the Psalms, the Epistles & Gospels, reverently ⟨p. 145⟩used, did not prejudice preaching, but further it rather. The manner was at the first to read and interpret whole books before them in order, unless it were on the feasts of the Nativity, Easter, Pentecost, &c. when special texts were wont to be chosen for the solemnity of those times: But those feasts being past they returned to their accustomed task. And beside the ordinary exposition of whole books in order, it is observed by some, that they read the whole Bible from the beginning to the end within the space of one year, specially in great congregations, which were held every day, which custom continued until the year of Christ DCCCVI, or thereabouts. In those frequent congregations which assembled every day the word was preached every day.3 And in the congregations ⟨p. 146⟩which assembled every Lords day, after the reading of the lessons, psalms and evangelists, the word was preached constantly before they were dismissed.
Their Sermons (or as they are called Tractates, Disputations, Doctrines, Homilies, Conferences) were confined ordinarily to a certain space or time, that they might not alienate or weaken the minds of their hearers. Hence are those frequent excuses of longer speech, and dayly complaints of the straits of time,1 that they could not finish what was begun, or intreat thereof so fully as was expedient. It may probably be thought, the usuall ⟨p. 144⟩time they took for the Sermon was the space of an houre or thereabouts.2 Before the sermon they read some portion of the Old and New Testament, as did the church of the Jews in their Synagogues out of the Law and the Prophets: And the lessons which they read did usually yield texts for the Preachers: so that the reading it self of the Law, the Psalmes, the Epistles & Gospels, reverently ⟨p. 145⟩used, did not prejudice preaching, but further it rather. The manner was at the first to reade and interpret whole books before them in order, unlesse it were on the feasts of the Nativity, Easter, Pentecost, &c. when speciall texts were wont to be chosen for the solemnity of those times: But those feasts being past they returned to their accustomed task. And beside the ordinary exposition of whole books in order, it is observed by some, that they read the whole Bible from the beginning to the end within the space of one yeare, specially in great congregations, which were held every day, which custome continued untill the yeare of Christ DCCCVI, or thereabouts. In those frequent congregations which assembled every day the word was preached every day.3 And in the congregations ⟨p. 146⟩which assembled every Lords day, after the reading of the lessons, psalmes and evangelists, the word was preached constantly before they were dismissed.
1Justin. Apol. 2. ad Antonium. Rossensis art. 33. Fuerant ante haec tempora sanctissimi Patres, qui singulis Dominicis homilias ad populum declamitarant Concil. Moguntiac. can. 25. Tert Apol. ca. 3 Chrysost in Gen. Hom. 27. Sermonem hesternum, quia prolixius se extenderit &c. & Hom 39. Nè multitudine dictorum &c. Origen. in Gen. Hom. 2. quae nunc adducere in medium vel pro brevitate temporis vel pro auditorum labore non possumus. Et Hom. 21. in Num. Priori quiden lectione tempore exclusi sumus. Cyril Hierosolym. Catech. 13. August. Hom. 23. lib. 50. Hom. & Serm. De tempore, ser. 237. Chrysost. in Gen. Hom. 57. Cyril. in Catech. 13. Et tempus horae perbreve. Et Catech. 14. Propter horae brevi••tem his crim•s contenti. Chrysolog Ser. 112. Horae unius vix momentum obscura […]. August. Serm. 11. De verb. Do•. in Matth. & Serm. De tempore, 143. quantam ho•a sermonis per […].Justin. Apol. 2. ad Antonium. Rossensis art. 33. Fuerant ante haec tempora sanctissimi Patres, qui singulis Dominicis homilias ad populum declamitarant Concil. Moguntiac. can. 25. Tert Apol. ca. 3 Chrysost in Gen. Hom. 27. Sermonem hesternum, quia prolixius se extenderit &c. & Hom 39. Nè multitudine dictorum &c. Origen. in Gen. Hom. 2. quae nunc adducere in medium vel pro brevitate temporis vel pro auditorum labore non possumus. Et Hom. 21. in Num. Priori quiden lectione tempore exclusi sumus. Cyrill Hierosolym. Catech. 13. August. Hom. 23. lib. 50. Hom. & Serm. De tempore, ser. 237. Chrysost. in Gen. Hom. 57. Cyrill. in Catech. 13. Et tempus horae perbreve. Et Catech. 14. Propter horae brevi••tem his crim•s contenti. Chrysolog Ser. 112. Horae unius vix momentum obscura 〈…〉. August. Serm. 11. De verb. Do•. in Matth. & Serm. De tempore, 143. quantam ho•a sermonis per 〈…〉.
2Clem. Constit. Apost. lib. 2. cap. 54. Post lectionem & cantum psalmorum, ac post doctrinam de scripturis. Et lib. 8. cap. 5. Post lectionem Legis & Prophetarum, & Actorum atque Evangeliorum, salutat ecclesiam ordinatus dicens, Gratia Domini Jesu Christi, & charitas Dei Patris, &c. Et post salutationem alloquantur populum sermone hortatorio. Justin. Martyr, Apol. 2. Deinde, ubi is qui legit destitit, is qui praeest admonet & hortatur ut ea quae lecta sunt bona imitemur. Tert. Apologet. cap. 39. Fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus. Orgenes Hom. 15. in Jos. Apostolos ordinasse testatur, ut libri Veteris Testamenti in ecclesiis legerentur. See Socrat. l. 5. cap. 21. Amb. lib. De offic. 1. cap. 8. Pulchrè dumb legimus hodie Evangelium, Spiritus sanctus obtulit nobis lectionem, &c. Audivistis lectionem Evangelii. See Ambr. epist. 75. & 33. & lib. De cleem. & jjun. cap. 20. Aug. Serm. 237. De Tempore. Lectionum omnis auditor quod recentiùs lectum est magìs meminit, &c. ut indè aliquid à tractatore dicatur exspectat, &c. Et Serm. 10. De verb. Apostol. Has tres lectiones quautum pro tempore postumus pertractemus, dicentes pauca de singulis. Chrysost. Serm. Carnis concupiscentias nè sectemur, Dic mihi, quis hodierno die vel Propheta vel Apostolus praelectus est; aut quibus de rebus verba […]. And sometimes some special or peculiar lecture was read, which might fit and agree to the matter of the sermon: August. Serm. 121. De diversis. In memoria retinentes pollicitationem nostram, congruas etiam ex Evangelio & Apostolico fecimus recitati lecti ones. Et Serm. 23. De verb. Dom. secundum Matth. Hesterno die, qui […] promissionem nostram tenetis, &c. veruntamen secundùm ea quae continet ipsa lectio quam charitate vestri etiam volui recitare, &c. Et Tract. 12. in Johan. Quam lectionem vobis iterum legi fecimus, ut quae tunc non dicta sunt in Christi nomine, adjuvantibus orationibus vestus, implamus. Chrysolog. Serm 66. Dus hodio à duobus Evangelistis editas ità recitati fecimus lectiones, ut sermons nostro vester intellectus occureret. Aug. Tract. 15. in Johan. Et Serm. 121. August. Tract. in epist Johan. praefat. Memuut sanctitas vestra, Evangelium secundùm Johannem ex ordine lectionum nos solere tractare: Sed quia nunc interposita est solennitas sanctorum dierum quibus certas ex Evangelio lectiones oportet recitari, &c. ordo ille quem susceperamus, necessitate paolulùm est intermssus, non omissus. Chrysost. in Concion. 4. in Lizar. Chrysolog. Serm 122. Chrysost. Hom. in Gen. 3.
The time specially appointed or taken for the sermon was the morning,1 after the reading of the prophets and psalms and evangelists. In the ⟨p. 147⟩afternoon as assemblies so sermons were frequent;2 and two or more sermons were made in one and the same congregation, sometimes by one, sometimes by divers ministers.
The time specially appointed or taken for the sermon was the morning,1 after the reading of the prophets and psalmes and evangelists. In the ⟨p. 147⟩afternoon as assemblies so sermons were frequent;2 and two or more sermons were made in one and the same congregation, sometimes by one, sometimes by divers ministers.
1[…] serm. 43. Dom. in E••ng. […] vobis, matut••â coep•mus, hora p•andii non urget.〈…〉 serm. 43. Dom. in E••ng. 〈…〉 vobis, matut••â coep•mus, hora p•andii non urget.
2August. in psal. 88. Re•icim••, & infecti a c•bis redit•. Ad reliqua […] in matutino loquuti sumus animum intendite. Chrysostom. Hom. 10. in Gen. Nu• quid tempus obfuit, dic quaeso, sobrius auditor etiam pransus spirituali comentu dignus est. Chrysostom. Hom. De Lazaro, Novi fore multos, qui damnent ea quae nunc dicuntur, veluti qui novam quandam & miram consuetudinem inveh•• concion •ndi: at ego magis damnabo pravam consuetudinem, quae nunc obtinuit. Etenim, quòd post ci•um ac mensam non ad somnum oporteat ire, nec ad cubile, sed oporteat cibo pr•ces ac Divinarum scripturarum lectionem succedere, manifestiùs declaravit ipse Christus, &c. Idem, Hom. 10. ad populum Antioch. Arbitror enim multos jam pransos hodie adesse, & pulchram hanc nobis implere concionem. Et Hom. 28. Quando, quaeso, vos dilecti meliùs fecistis, &c. an nunc, cùm post mensam ad Divinas leges audiendas convenistis? Beatus Gauden. Tract. 4. Bis in vigiliis allocuti su• us charitatem vestram. Chrysost. Hom. in dictum Apost. OPORTET HAERESES ESSE; Quod hodie diximus admodum simile & cognatum est ei quod hodie adhuc dicere decrevimus. Ut enim quae dicta sunt hodie, ad reprimendam vitae desidiam, &c. ita quae nunc dicenda, &c.August. in psal. 88. Re•icim••, & infecti a c•bis redit•. Ad reliqua 〈…〉 in matutino loquuti sumus animum intendite. Chrysostom. Hom. 10. in Gen. Nu• quid tempus obfuit, dic quaeso, sobrius auditor etiam pransus spirituali comentu dignus est. Chrysostom. Hom. De Lazaro, Novi fore multos, qui damnent ea quae nunc dicuntur, veluti qui novam quandam & miram consuetudinem inveh•• concion •ndi: at ego magis damnabo pravam consuetudinem, quae nunc obtinuit. Etenim, quòd post ci•um ac mensam non ad somnum oporteat ire, nec ad cubile, sed oporteat cibo pr•ces ac Divinarum scripturarum lectionem succedere, manifestiùs declaravit ipse Christus, &c. Idem, Hom. 10. ad populum Antioch. Arbitror enim multos jam pransos hodie adesse, & pulchram hanc nobis implere concionem. Et Hom. 28. Quando, quaeso, vos dilecti meliùs fecistis, &c. an nunc, cùm post mensam ad Divinas leges audiendas convenistis? Beatus Gauden. Tract. 4. Bis in vigiliis allocuti su• us charitatem vestram. Chrysost. Hom. in dictum Apost. OPORTET HAERESES ESSE; Quod hodie diximus admodum simile & cognatum est ei quod hodie adhuc dicere decrevimus. Ut enim quae dicta sunt hodie, ad reprimendam vitae desidiam, &c. ita quae nunc dicenda, &c.
In the primitive church it may be no certain time is noted how long the assemblies continued: we must guesse at the length by that which was done in their solemn assemblies. When they met together for the worship and service of God, the Fathers prayed before and after the sermon, wishing to their hearers eternall blessings, and entreating of God the pardon of sins, &c. The scriptures of the prophets and apostles were read, quamdiu hora patitur: and after the reading of such portions of scripture followed the Sermon or word of exhortation, which failed not on the Lords day.
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Clem. Constit. Apost. lib. 2. cap. 54. Post lectionem & cantum psalmorum, ac post doctrinam de scripturis. Et lib. 8. cap. 5. Post lectionem Legis & Prophetarum, & Actorum atque Evangeliorum, salutat ecclesiam ordinatus dicens, Gratia Domini Jesu Christi, & charitas Dei Patris, &c. Et post salutationem alloquantur populum sermone hortatorio. Justin. Martyr, Apol. 2. Deinde, ubi is qui legit destitit, is qui praeest admonet & hortatur ut ea quae lecta sunt bona imitemur. Tert. Apologet. cap. 39. Fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus. Orgenes Hom. 15. in Jos. Apostolos ordinasse testatur, ut libri Veteris Testamenti in ecclesiis legerentur. See Socrat. l. 5. cap. 21. Amb. lib. De offic. 1. cap. 8. Pulchrè dum legimus hodie Evangelium, Spiritus sanctus obtulit nobis lectionem, &c. Audivistis lectionem Evangelii. See Ambr. epist. 75. & 33. & lib. De cleem. & j•jun. cap. 20. Aug. Serm. 237. De Tempore. Lectionum omnis auditor quod recentiùs lectum est magìs meminit, &c. ut indè aliquid à tractatore dicatur exspectat, &c. Et Serm. 10. De verb. Apostol. Has tres lectiones quautum pro tempore postumus pertractemus, dicentes pauca de singulis. Chrysost. Serm. Carnis concupiscentias nè sectemur, Dic mihi, quis hodierno die vel Propheta vel Apostolus praelectus est; aut quibus de rebus verba 〈…〉. And sometimes some speciall or peculiar lecture was read, which might fit and agree to the matter of the sermon: August. Serm. 121. De diversis. In memoria retinentes pollicitationem nostram, congruas etiam ex Evangelio & Apostolico fecimus recitati lecti• ones. Et Serm. 23. De verb. Dom. secundum Matth. Hesterno die, qui 〈…〉 promissionem nostram tenetis, &c. veruntamen secundùm ea quae continet ipsa lectio quam charitate vestri etiam volui recitare, &c. Et Tract. 12. in Johan. Quam lectionem vobis iterum legi fecimus, ut quae tunc non dicta sunt in Christi nomine, adjuvantibus orationibus vestus, impl•amus. Chrysolog. Serm 66. Du•s hodio à duobus Evangelistis editas ità recitati fecimus lectiones, ut sermons nostro vester intellectus occur•eret. Aug. Tract. 15. in Johan. Et Serm. 121. August. Tract. in epist Johan. praefat. Memuut sanctitas vestra, Evangelium secundùm Johannem ex ordine lectionum nos solere tractare: Sed quia nunc interposita est solennitas sanctorum dierum quibus certas ex Evangelio lectiones oportet recitari, &c. ordo ille quem susceperamus, necessitate paolulùm est interm•ssus, non omissus. Chrysost. in Concion. 4. in Lizar. Chrysolog. Serm 122. Chrysost. Hom. in Gen. •3.
3Bucer. ad Ephes. Basil. ad Caes. Patric. ep. 289. Cypr. epist. 56. Zepper. De pol. eccl. lib. 2. cap. 8. August. Serm. 82. De Temp. Propter pauperes qui ad opera sua festinan•, melius est hoc ut vobis in die crastina reservemus. August. Tract. 46. in Johan. Eadem lectio recitabitur. Chrysost. Hom. 5. ad popul. Antioch. Vestram herì charitatem consolata fuit. Etsi enim heri & nudius-tertius de hac vobis locutus sum materia, &c. Et Hom. 6. Facite igitur quod & […] admonui, & hodie dicam. Et Hom. 7, & 12. Et herì dixi, BENEDICTUS DEUS; & hodie hoc ipsum rursus dicam. August. Tract. 8. in Johan. Sunt sortè […] multi qui propter solennitatem diei non propter audiendum sermonem venerunt: C•• stino qui venerint, venient audituri, &c. Chrysost. advers. Judaeos; Quamadmodum enim homines vino & potionibus dediti singulo quoque die simul ac surrexerunt obambulant, &c. sic & vos quotidie, simul ac surrexeritis, curiosè perquiritis, ubinam futura sit exhortatio, ubi salubris admonitio, ubi doctrina, ubi sermo, &c. Et Hom. 13. in Gen. Quotidie tamen inopem & tenuem hanc mensam vobis proponere […]. Et. Hom. 37. Hanc ob rem quotidie spiritualem hanc apponimus mensam, ut admonitione continuâ & multà Divinatum Scripturatum exercitatione, &c. See Hom. 41, & 54. But where the Gospel was preached more frequent, there were some days in the week more specially appointed when the people were to hear: See Chrysost. ad cap. 3. Joh. Hom. 24. Non enim singulis diebus, sed duobus tantùm, & brev• eorum parte, ut vos labore levemus, hortamur ut orationi nostrae aures adhibeatis. Et Socrat. l. 5. cap. 21. Clemens Constit. Apostol. lib. 2. cap. 59. Die Domini • qui dies est resurrectionis, studiosiùs templum Domini adite, ut Deum laudibus celebretis, &c. In quo etiam adhibeatur lectio prophetarum, evangeli praedicatio, &c. Chrysostom. Hom. 5. in Matth. Legem hanc nobis statuamus immobilem, nec nobis tant ùm sed conjugibus etiam liberísque nostris, ut unum hunc totius hebdomadis diem, quo ad audiendum concurritur, totum in eorum quae dicuntur meditatione po••mus. And a little after, Nimia enim omnino indevotio, & prorsus extrema est, ut qumque & sex dies quidem in rebus carnalibus consumentes, unum spiritualibus diem, unò exiguam diei partem, nolitis impendere. August. Consess. lib. 6. cap. 3. speaking of Ambrose, saith, & eum quidem in populo verbum veritatis rectè tractantem omni die Dominico audiebam. Et Serm. 28. De verbis Apost. Nunc cùm die Dominico, debito reddendi sermonis recitaretur eadem lectio, Divinitus mihi inspiratum esse credidi, ut indè tractarem. Synod. in Trull. can. 10. Oportet eos qui praesunt ecclesiis, in omnibus quidem diebus, sed praecipuè Dominicis, omnem clerum & populum docere. Upon which words Zonaras writeth thus, Apostolici decreti autoritatem secuti Patres hoc edito canone, cùm aliis quoque tum Dominicis diebus, Episcopi oratione populum ad pia religionis studia informari ac institui jubent. Cùm enim per cos dies vacationem à laboribus nacti homines in ecclesiam conveniant, ib•que tempora Divinarum scripturarum audition traducant, erit à populo longè fruct•ofior industria, quam in eo erudiendo ac instituendo iis praecipuè diebus Episcopus adhibuerit. And Balsamon; Episcopi ecclesiarum Doctores constituuntur, & propterea dicit canon, eis omnino necesse esse, eum cui praesunt populum semper docere, & multò magìs in diebus Dominicis, in quibus omnes ferè solent in ecclesiis interesse, ut quià suis artificiis operibúsque cessent. Cocil. L emovicens. act. 2. Omnes sacerdotes quibus parochia commissa est omnibus Dominicis & festis diebus admonere praedicando populum debeat, secundùm illud, ARGUE, OBSECRA, INCREPA: quia sacerdos, si sine praedicationis sonit• incedit, interminatione Divinâ mortis reus est. Episcopus autem quos doctos viderit & ad hoc officium idoneos, non tantùm j•ssu sed etiam […] ad tam sublime opus incitare debet. See Concil. Arclatense can. 10. & Vasense 2. can. 4. & others cited before. Tert. De anima, cap. 9. reckoneth up these things inter Dominica sole•nia, sc. Scripturae leguntur, aut psalmi canuntur, aut allocutiones proscruntur, aut petitions delegantur.Bucer. ad Ephes. Basil. ad Caes. Patric. ep. 289. Cypr. epist. 56. Zepper. De pol. eccl. lib. 2. cap. 8. August. Serm. 82. De Temp. Propter pauperes qui ad opera sua festinan•, melius est hoc ut vobis in die crastina reservemus. August. Tract. 46. in Johan. Eadem lectio recitabitur. Chrysost. Hom. 5. ad popul. Antioch. Vestram herì charitatem consolata fuit. Etsi enim heri & nudius-tertius de hac vobis locutus sum materia, &c. Et Hom. 6. Facite igitur quod & 〈…〉 admonui, & hodie dicam. Et Hom. 7, & 12. Et herì dixi, BENEDICTUS DEUS; & hodie hoc ipsum rursus dicam. August. Tract. 8. in Johan. Sunt sortè 〈…〉 multi qui propter solennitatem diei non propter audiendum sermonem venerunt: C•• stino qui venerint, venient audituri, &c. Chrysost. advers. Judaeos; Quamadmodum enim homines vino & potionibus dediti singulo quoque die simul ac surrexerunt obambulant, &c. sic & vos quotidie, simul ac surrexeritis, curiosè perquiritis, ubinam futura sit exhortatio, ubi salubris admonitio, ubi doctrina, ubi sermo, &c. Et Hom. 13. in Gen. Quotidie tamen inopem & tenuem hanc mensam vobis proponere 〈…〉. Et. Hom. 37. Hanc ob rem quotidie spiritualem hanc apponimus mensam, ut admonitione continuâ & multà Divinatum Scripturatum exercitatione, &c. See Hom. 41, & 54. But where the Gospel was preached more frequent, there were some dayes in the week more specially appointed when the people were to heare: See Chrysost. ad cap. 3. Joh. Hom. 24. Non enim singulis diebus, sed duobus tantùm, & brev• eorum parte, ut vos labore levemus, hortamur ut orationi nostrae aures adhibeatis. Et Socrat. l. 5. cap. 21. Clemens Constit. Apostol. lib. 2. cap. 59. Die Domini • qui dies est resurrectionis, studiosiùs templum Domini adite, ut Deum laudibus celebretis, &c. In quo etiam adhibeatur lectio prophetarum, evangeli praedicatio, &c. Chrysostom. Hom. 5. in Matth. Legem hanc nobis statuamus immobilem, nec nobis tant ùm sed conjugibus etiam liberísque nostris, ut unum hunc totius hebdomadis diem, quo ad audiendum concurritur, totum in eorum quae dicuntur meditatione po••mus. And a little after, Nimia enim omnino indevotio, & prorsus extrema est, ut qumque & sex dies quidem in rebus carnalibus consumentes, unum spiritualibus diem, unò exiguam diei partem, nolitis impendere. August. Consess. lib. 6. cap. 3. speaking of Ambrose, saith, & eum quidem in populo verbum veritatis rectè tractantem omni die Dominico audiebam. Et Serm. 28. De verbis Apost. Nunc cùm die Dominico, debito reddendi sermonis recitaretur eadem lectio, Divinitus mihi inspiratum esse credidi, ut indè tractarem. Synod. in Trull. can. 10. Oportet eos qui praesunt ecclesiis, in omnibus quidem diebus, sed praecipuè Dominicis, omnem clerum & populum docere. Ʋpon which words Zonaras writeth thus, Apostolici decreti autoritatem secuti Patres hoc edito canone, cùm aliis quoque tum Dominicis diebus, Episcopi oratione populum ad pia religionis studia informari ac institui jubent. Cùm enim per cos dies vacationem à laboribus nacti homines in ecclesiam conveniant, ibque tempora Divinarum scripturarum auditione traducant, erit à populo longè fructofior industria, quam in eo erudiendo ac instituendo iis praecipuè diebus Episcopus adhibuerit. And Balsamon; Episcopi ecclesiarum Doctores constituuntur, & propterea dicit canon, eis omnino necesse esse, eum cui praesunt populum semper docere, & multò magìs in diebus Dominicis, in quibus omnes ferè solent in ecclesiis interesse, ut quià suis artificiis operibúsque cessent. Cocil. L emovicens.
. Omnes sacerdotes quibus parochia commissa est omnibus Dominicis & festis diebus admonere praedicando populum debeat, secundùm illud, ARGUE, OBSECRA, INCREPA: quia sacerdos, si sine praedicationis sonit• incedit, interminatione Divinâ mortis reus est. Episcopus autem quos doctos viderit & ad hoc officium idoneos, non tantùm j•ssu sed etiam 〈…〉 ad tam sublime opus incitare debet. See Concil. Arclatense can. 10. & Vasense 2. can. 4. & others cited before. Tert. De anima, cap. 9. reckoneth up these things inter Dominica sole•nia, sc. Scripturae leguntur, aut psalmi canuntur, aut allocutiones proscruntur, aut petitiones delegantur.
