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.