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.
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,
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,
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.
After the sermon ended, followed the prayers of the congregation, as the testimonies before alleged plentifully confirm. Clemen. Constit. lib. 2. cap. 57. After the exhortation of the Presbyter and the Bishop, all pray unto God. Justin. Apol. 2. ad Anton. Then we rise all and pray together, sc. after the exhortation ended. Origen. Hom. 3. in Isa. Idcirco surgentes oremus Deum, & Hom. 36. in Luc. Surgamus, precemúrque Deum. Chrysost. Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer; orate igitur universi nobiscum. In all which we see the wisdom of the church so moderated the length of the Liturgy that each ordinance of God had its proper season; that reading and prayer did not thrust out ⟨p. 148⟩preaching,1 nor preaching eat up prayer; that the weak were not tired and burdened, nor the sluggish fostered in their security. And if a Liturgy be only burdensome for length, it is not altogether to be cast off: For the thing it self is thereby justified as good and allowable, that which burdeneth being taken away. And it is much better to wrestle against bodily tiredness with spiritual fervour, then deprive themselves of the comfort and profit which is to be had in the ordinances of God.
After the sermon ended, followed the prayers of the congregation, as the testimonies before alledged plentifully confirm. Clemen. Constit. lib. 2. cap. 57. After the exhortation of the Presbyter and the Bishop, all pray unto God. Justin. Apol. 2. ad Anton. Then we rise all and pray together, sc. after the exhortation ended. Origen. Hom. 3. in Isa. Idcirco surgentes oremus Deum, & Hom. 36. in Luc. Surgamus, precemúrque Deum. Chrysost. Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer; orate igitur universi nobiscum. In all which we see the wisdome of the church so moderated the length of the Liturgie that each ordinance of God had its proper season; that reading and prayer did not thrust out ⟨p. 148⟩preaching,1 nor preaching eat up prayer; that the weak were not tired and burdened, nor the sluggish fostered in their securitie. And if a Liturgie be onely burdensome for length, it is not altogether to be cast off: For the thing it self is thereby justified as good and allowable, that which burdeneth being taken away. And it is much better to wrestle against bodily tirednesse with spirituall fervour, then deprive themselves of the comfort and profit which is to be had in the ordinances of God.
1The common people of Armenian Christians in the forenoon stay about four hours in the church• and in the afternoon, from two of the clock until six, Job. Ave diowite. Relat. of the religion and customs of the Armenian church.The common people of Armenian Christians in the forenoon stay about foure houres in the church• and in the afternoon, from two of the clock untill six, Job. Ave diowite. Relat. of the religion and customes of the Armenian church.
The worship of God by that stinted form whereof our question is,1 is the devise of Antichrist,2 it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture:3 But as the mystery wrought to a greater height in declining times of the church it was received by little and little, till at last it came to be completely framed, strictly enjoined, and every where used in the papacy, as serving to maintain superstition and a dumb idol-reading ministry,4 and to nourish people in ignorance of the nature and right use of prayer. The Mass-book is in Latin, this Liturgy-book is in English; the Mass-book hath all the prayers this Liturgy hath, and some more: other differences I know not between them. Therefore king Edward the sixth in his letter to the Devonshire-men, to convince them that their Liturgy was our service, telleth them that it was no other but the old and the self-same words in English which were in Latin, save a few things taken out, which were so fond that it ⟨p. 149⟩was a shame to hear them in English. And king James in a speech of his in Scotland said, that their English Liturgy was an ill-said Mass.5 Pope Pius the fourth sending Vincentio Parpatia Abbot of S. Saviour to Qu. Elisabeth,6 offered to confirm the English Liturgy by his authority, if she would yield to him in some other things. Indeed this Liturgy pleased them so well, that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service, as the Lord Cook showeth. And when the Popes intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession, they wondered that their master would be so unadvised, 7as to interdict a Prince or State whose service and ceremonies so symbolized with his own. The whole form then of the church-service (a few gross things taken out) is borrowed from the Papists, culled and picked out of that popish dung-hill, the Portuis and vile Mass-book. But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods, swerveth from a rule of prayer prescribed in scripture,8Deut. 12. 3, 4. & 30. 31, 32.
The worship of God by that stinted form whereof our question is,1 is the devise of Antichrist,2 it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture:3 But as the mystery wrought to a greater height in declining times of the church it was received by little and little, till at last it came to be completely framed, strictly enjoyned, and every where used in the papacy, as serving to maintein superstition and a dumbe idole-reading ministery,4 and to nourish people in ignorance of the nature and right use of prayer. The Masse-book is in Latine, this Liturgie-book is in English; the Masse-book hath all the prayers this Liturgie hath, and some more: other differences I know not between them. Therefore king Edward the sixth in his letter to the Devonshire-men, to convince them that their Liturgie was our service, telleth them that it was no other but the old and the self-same words in English which were in Latine, save a few things taken out, which were so fond that it ⟨p. 149⟩was a shame to heare them in English. And king James in a speech of his in Scotland said, that their English Liturgie was an ill-said Masse.5 Pope Pius the fourth sending Vincentio Parpatia Abbat of S. Saviour to Qu. Elisabeth,6 offered to confirm the English Liturgie by his authoritie, if she would yield to him in some other things. Indeed this Liturgie pleased them so well, that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service, as the Lord Cook sheweth. And when the Popes intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession, they wondred that their master would be so unadvised, 7as to interdict a Prince or State whose service and ceremonies so symbolized with his own. The whole form then of the church-service (a few grosse things taken out) is borrowed from the Papists, culled and picked out of that popish dung-hill, the Portuis and vile Masse-book. But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods, swerveth from a rule of prayer prescribed in scripture,
1Object. 4.
2Copy of a Letter pag. 22, 23.
3A treatise of the minist. of Engl. p. 12. The book of common prayer taken out of the Popes Portuis, &c. H. Ainsworth, Considerations exam. pag. 4.
4Another cause why we refuse communion […], for that you […] God, not as himself commandeth, &co. Cant. Necessity of […] 78, 79Another cause why we refuse communion 〈…〉, for that you 〈…〉 God, not as himself commandeth, &co. Cant. Necessit•e of 〈…〉 78, 79
And this is made the first of the exceptions against the common-prayer-book, which were briefly added to in the Abridgement, That it appointed a Liturgy which in the whole matter and form thereof is too like unto the Mass-book.
And this is made the first of the exceptions against the common-prayer-book, which were briefly added to in the Abbridgement, That it appointed a Liturgie which in the whole matter and form thereof is too like unto the Masse-book.
The main challenge in this objection (which I have set down more at large,1 because it is much insisted upon) against our communion-book is, ⟨p. 150⟩That it was taken out of the mass-book. But in the manner of propounding there be divers great mistakes, to say no more. It is a great fault, that they put no difference betwixt the substance of worship and the external form or order of celebration. The substance of worship in that stinted form of prayer, is, That we call upon God in the mediation of Jesus Christ, according to his will. Is this the devise of Antichrist because the form of words was taken out of the mass-book? Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authors, is his sermon forthwith the invention or devise of an heathen? It is as far wide that they say.2 Not only the form of it taken from the church of Antichrist, but surely the matter also. For the matter of our Liturgy is the reading of the scriptures in a known tongue, the calling upon God in the mediation of Jesus Christ, and not upon angels or saints departed; for the living, and not for the dead: the right administration of the sacraments for substance, and singing of psalms: are these the devises of Antichrist? Is the administration of the Lords supper in both kinds in remembrance of Christs death and passion, who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world;3 is this taken from the church of Antichrist? These imputations are not so gross, as their reasons weak upon which they are built. If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the ⟨p. 151⟩apostles or recorded in scripture, then every stinted Liturgy must fall under the same censure;4 for none other is prescribed in scripture, or recorded by the apostles: And so either every stinted Liturgy is part of that mystery of iniquity which began to work in the apostles days, or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles. If it was received by little and little till at last it came to be completely framed,5 then the first beginning of it was no more from Antichrist then was the beginning of other Liturgies.6 Antichrist sitteth in the Temple of God;
The main challenge in this objection (which I have set down more at large,1 because it is much insisted upon) against our communion-book is, ⟨p. 150⟩That it was taken out of the masse-book. But in the manner of propounding there be divers great mistakes, to say no more. It is a great fault, that they put no difference betwixt the substance of worship and the externall form or order of celebration. The substance of worship in that stinted form of prayer, is, That we call upon God in the mediation of Jesus Christ, according to his will. Is this the devise of Antichrist because the form of words was taken out of the masse-book? Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authours, is his sermon forthwith the invention or devise of an heathen? It is as far wide that they say.2 Not onely the form of it taken from the church of Antichrist, but surely the matter also. For the matter of our Liturgie is the reading of the scriptures in a known tongue, the calling upon God in the mediation of Jesus Christ, and not upon angels or saints departed; for the living, and not for the dead: the right administration of the sacraments for substance, and singing of psalmes: are these the devises of Antichrist? Is the administration of the Lords supper in both kinds in remembrance of Christs death and passion, who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world;3 is this taken from the church of Antichrist? These imputations are not so grosse, as their reasons weak upon which they are built. If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the ⟨p. 151⟩apostles or recorded in scripture, then every stinted Liturgie must fall under the same censure;4 for none other is prescribed in scripture, or recorded by the apostles: And so either every stinted Liturgie is part of that mystery of iniquitie which began to work in the apostles dayes, or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles. If it was received by little and little till at last it came to be completely framed,5
1Answ.
2Can. ubi supr•.
3[…]〈…〉
4Greenw. Against Gifford, pag. 28. Read prayers were devised by Antichrist. An apology or defence of such true christians, &c.Greenw. Against Gifford, pag. 28. Read prayers were devised by Antichrist. An apologie or defense of such true christians, &c.
5a posit. pag. 67.
6The worshipping of God by read prayer is part of the worship of Antichrist, used and ca• joined in the Papacy, &c.The worshipping of God by read prayer is part of the worship of Antichrist, used and ca• joyned in the Papacie, &c.
and antichristianism is a filthy and loathsome leprosy which by degrees did infect the pure worship of God: If therefore our Liturgy was soured in after-times with that old leaven, it might be pure and free in its first original. Is it for matter taken from the church of Antichrist because it was culled and picked out of the popish dunghill, 1the popish and vile mass-book full of all abominations? 2Who knoweth not that many precious truths may be culled and picked out of the mass-book?3 Good gold may have some dross; and amongst an heap of dross it is possible to find some good gold. A true mans goods may be found in a thieves den or cave; and the goods of the church in the possession of Antichrist. Antichrist hath either by violence broken in upon, or by secret insinuation, before his cunning was spied, gotten the rich treasures of the church into his hand, which the right heirs may lawfully require and take back again, ⟨p. 152⟩not as borrowed from him, but as due to them. I scarce know how a man should more honour Antichrist or wrong the true church of God, then to grant that all the good things that Antichrist doth usurp do of right belong unto him and are borrowed from him: For they are the rich legacies which Christ hath bequeathed unto his church, to whom properly they pertain. The matter then of our stinted form may be from God, and proper to the church, though picked and culled out of the Mass-book. If therefore our stinted Liturgy be Antichristian, it is so either in respect of the matter or of the form. Not of the matter: for that which properly belonged to Antichrist, the soul and gross errors, are purged out. Not of the form: for order and phrase of speech is not properly Antichristian; of which more hereafter. The Papists cannot sincerely approve our public service but they must condemn and detest their own; their prayers in an unknown tongue, their praying to saints departed, much more to feigned saints, their receiving in one kind, their unbloody sacrifice, their real presence, their satisfaction for venial sins, and temporal punishment of mortal sins, their blotting out of the second commandment, or at least confounding it with the first, with others the like. And if for the first eleven years of Qu.
and antichristianisme is a filthy and lothsome leprosie which by degrees did infect the pure worship of God: If therefore our Liturgie was sowred in after-times with that old leaven, it might be pure and free in its first originall. Is it for matter taken from the church of Antichrist because it was culled and picked out of the popish dunghill, 1the popish and vile masse-book full of all abominations? 2Who knoweth not that many pretious truths may be culled and picked out of the masse-book?3 Good gold may have some drosse; and amongst an heap of drosse it is possible to find some good gold. A true mans goods may be found in a thieves den or cave; and the goods of the church in the possession of Antichrist. Antichrist hath either by violence broken in upon, or by secret insinuation, before his cunning was spied, gotten the rich treasures of the church into his hand, which the right heirs may lawfully require and take back again, ⟨p. 152⟩not as borrowed from him, but as due to them. I scarce know how a man should more honour Antichrist or wrong the true church of God, then to grant that all the good things that Antichrist doth usurp do of right belong unto him and are borrowed from him: For they are the rich legacies which Christ hath bequeathed unto his church, to whom properly they pertein. The matter then of our stinted form may be from God, and proper to the church, though picked and culled out of the Masse-book. If therefore our stinted Liturgie be Antichristian, it is so either in respect of the matter or of the form. Not of the matter: for that which properly belonged to Antichrist, the soul and grosse errours, are purged out. Not of the form: for order and phrase of speech is not properly Antichristian; of which more hereafter. The Papists cannot sincerely approve our publick service but they must condemn and detest their own; their prayers in an unknown tongue, their praying to saints departed, much more to feigned saints, their receiving in one kind, their unbloudy sacrifice, their reall presence, their satisfaction for veniall sinnes, and temporall punishment of mortall sinnes, their blotting out of the second commandment, or at least confounding it with the first, with others the like. And if for the first eleven yeares of Qu.
Elisabeth the Papists came to our churches and service, what can we think but that the hand of the Lord was with us at that time for good, when without division we sought him, and he was pleased so to honour ⟨p. 153⟩us, that our adversaries should at least feignedly submit themselves.1 The Lord grant all estates and conditions wisely to consider the true cause why they are fallen from our assemblies since that time and hardened in their perverseness every day more and more. But to come to the thing it self objected, to wit, That our book of common prayer is wholly taken out of the Mass-book, we are here to note that the Mass in former times did signify the worship of God, which consisted in public prayers, thanksgivings, confession of faith; singing of psalms, reading and interpretation of the holy scriptures, and receiving the sacrament of the Lords supper: and so the ancient Mass and Liturgy were the same. But now the Roman Mass is put for the unbloody sacrifice of the body of Christ which the priest doth offer up for the quick and dead: And in this sense the word is to be taken when they say our service-book is taken out of the Mass-book.2 But it should rather be said, that the Mass was in time added to our communion-book, and by the purging out of the Mass it is restored to its former purity. Popery is as a scab or leprosy that cleaveth to the church; and the Mass an abomination annexed to the Liturgy. Before ever the Mass was heard of in the world, or began to be hatched, there were stinted Liturgies in the church for substance much-what ⟨p. 154⟩the same with ours; and these at first more pure, after stained with more corruption, as the times grew worse and worse. The Eastern churches (as it should seem) had their stinted Liturgies first, and the Western borrowed many things from them: but as the times declined they brought in more and more dross into the church until the canon of the Mass was completely framed.3 The ancient Liturgies attributed to James, Basil, Chrysostom, &c. are counterfeit, as our Divines have largely proved, and the Papists cannot deny: But divers things contained in those Liturgies were in use in the primitive church without question.4 In the primitive times they had their appointed lessons out of the Law, and the Prophets, and the Psalms, and the Evangelists;
Elisabeth the Papists came to our churches and service, what can we think but that the hand of the Lord was with us at that time for good, when without division we sought him, and he was pleased so to honour ⟨p. 153⟩us, that our adversaries should at least feignedly submit themselves.1 The Lord grant all estates and conditions wisely to consider the true cause why they are fallen from our assemblies since that time and hardned in their perversenesse every day more and more. But to come to the thing it self objected, to wit, That our book of common prayer is wholly taken out of the Masse-book, we are here to note that the Masse in former times did signifie the worship of God, which consisted in publick prayers, thanksgivings, confession of faith; singing of psalmes, reading and interpretation of the holy scriptures, and receiving the sacrament of the Lords supper: and so the ancient Masse and Liturgie were the same. But now the Romane Masse is put for the unbloudy sacrifice of the body of Christ which the priest doth offer up for the quick and dead: And in this sense the word is to be taken when they say our service-book is taken out of the Masse-book.2 But it should rather be said, that the Masse was in time added to our communion-book, and by the purging out of the Masse it is restored to its former puritie. Popery is as a scab or leprosie that cleaveth to the church; and the Masse an abomination annexed to the Liturgie. Before ever the Masse was heard of in the world, or began to be hatched, there were stinted Liturgies in the church for substance much-what ⟨p. 154⟩the same with ours; and these at first more pure, after stained with more corruption, as the times grew worse and worse. The Eastern churches (as it should seem) had their stinted Liturgies first, and the Western borrowed many things from them: but as the times declined they brought in more and more drosse into the church untill the canon of the Masse was completely framed.3 The ancient Liturgies attributed to James, Basil, Chrysostom, &c. are counterfeit, as our Divines have largely proved, and the Papists cannot deny: But divers things conteined in those Liturgies were in use in the primitive church without question.4 In the primitive times they had their appointed lessons out of the Law, and the Prophets, and the Psalmes, and the Evangelists;
1Miss•m audire dicitur qui liturgiam auscultat. Missis tenere est e• clesiasticos conventus agere. Hence miss•rum solennia celebrare, Grat. De Consecrat. dist. 1. can. 12. & 50. auditis missarum solennibus, &c. & 54. ex Concil. Tol 4 can. 12. Ambros. epist. 35. l. 5. Concil. Mil• vit. can. 12. See Gentillet. Exam. Concil. Trident. lib. 4. sess. 22.
2Bellarm. De Missa, lib. 1. c. 1 Tertullian, Cyprian, Origen, Lactantiu•, Hierome, Augustine never used the word MASS, Jewel, Against Hard. art. 1. div. 5. M• Gifford saith there were Liturgies in the church before Antichrist was lifted up into his throne (which I will not deny.) I would have all men understand, that I do not go about to prove the church no church that hath a Liturgie, Greenwood, ubi ••prà, p. 28.Bellarm. De Missa, lib. 1. c. 1 Tertullian, Cyprian, Origen, Lactantiu•, Hierome, Augustine never used the word MASSE, Jewel, Against Hard. art. 1. div. 5. M• Gifford saith there were Liturgies in the church before Antichrist was lifted up into his throne (which I will not deny.) I would have all men understand, that I do not go about to prove the church no church that hath a Liturgie, Greenwood, ubi ••prà, p. 28.
3See •ivet, Crit. sacr. specim. l. 1. cap. 3. & l. 4.
their stinted prayers and forms of celebration with some variety,1 but in substance all one in a manner. This is evident, if we compare the genuine writings of the Fathers with those counterfeit Liturgies before mentioned; whereof some particular instances are given in the chapter following. The stinted forms at first were more brief, afterwards they were enlarged, and (as often it falleth out) by enlargement corrupted and defiled. Corruption by this means as a disease cleaving to the Liturgy,2 it is necessary it should be corrected, and thereby recovered to its first integrity or soundness. Thus Cardinal Quignonius by the commandment of Clement the seventh so changed the Roman Breviary that for a great part it was more like the English book of prayers than the Roman Breviary. ⟨p. 155⟩And the English Liturgy gathered according to the module of the Ancients, the purest of them, is not a collection out of the Mass-book, but a refining of that Liturgy which heretofore had been stained with the Mass. And if those things were unjustly added to the Liturgy, they might be and were justly cast out. If it was wholly taken out of the Mass-book, I should desire further to know how the Mass-book came to have those things in which are found in the book of Common prayers, sound and holy for matter, and directly contrary to Antichristianism. If these things were in the book before, then all things therein were not of Antichrist, but he had usurped them; and it is lawful for the true man to lay claim to his goods wherever he find them. If they were not in the Mass-book, then all things are not taken out of it, but somethings restored out of purer Antiquity, which the man of sin had wickedly expunged.3 The ministers of Lincoln never judged the use of the Book unlawful, never thought it lawful to separate from the prayers of the congregation, never refused to use the book, though in some things they desired to be excused. The churches of God have been evermore taught to prize and esteem these main and fundamental truths and ordinances of worship at an higher rate then that some petty dislike of this or that in the external form, when the matter is sound and good, should cause Separation.
their stinted prayers and forms of celebration with some variety,1 but in substance all one in a manner. This is evident, if we compare the genuine writings of the Fathers with those counterfeit Liturgies before mentioned; whereof some particular instances are given in the chapter following. The stinted forms at first were more brief, afterwards they were enlarged, and (as often it falleth out) by enlargement corrupted and defiled. Corruption by this means as a disease cleaving to the Liturgie,2 it is necessary it should be corrected, and thereby recovered to its first integrity or foundnesse. Thus Cardinal Quignonius by the commandment of Clement the seventh so changed the Romane Breviarie that for a great part it was more like the English book of prayers than the Romane Breviarie. ⟨p. 155⟩And the English Liturgie gathered according to the module of the Ancients, the purest of them, is not a collection out of the Masse-book, but a refining of that Liturgie which heretofore had been stained with the Masse. And if those things were unjustly added to the Liturgie, they might be and were justly cast out. If it was wholly taken out of the Masse-book, I should desire further to know how the Masse-book came to have those things in which are found in the book of Common prayers, sound and holy for matter, and directly contrary to Antichristianisme. If these things were in the book before, then all things therein were not of Antichrist, but he had usurped them; and it is lawfull for the true man to lay claim to his goods whereever he find them. If they were not in the Masse-book, then all things are not taken out of it, but somethings restored out of purer Antiquity, which the man of sinne had wickedly expunged.3 The ministers of Lincoln never judged the use of the Book unlawfull, never thought it lawfull to separate from the prayers of the congregation, never refused to use the book, though in some things they desired to be excused. The churches of God have been evermore taught to prize and esteem these main and fundamentall truths and ordinances of worship at an higher rate then that some petty dislike of this or that in the externall form, when the matter is sound and good, should cause Separation.
1Gratian. Decret. dist. 15. cap. 3. Bell. De Missa, l. •. cap. 17, & 20. Polydor. Virg. De inventor. ver. l 5. cap. 10. See Gentillet. Exam. Concil. Trod. l. 4 sess. 22.Gratian. Decret. dist. 15. cap. 3. Bell. De Missa, l. •. cap. 17, & 20. Polydor. Virg. De inventor. ver. l 5. cap. 10. See Gentillet. Exam. Concil. Tr•d. l. 4 sess. 22.
2Trasat. ad […] 3. in B•er•i•r. Rom. Ex […] potissi••m scriptura & probates […] con•ectum. […]. l. 1. •ap. 1. §. 4.Trasat. ad 〈…〉 3. in B•er•i•r. Rom. Ex 〈…〉 potissi••m scriptura & prob•t•s 〈…〉 con•ectum. 〈…〉. l. 1. •ap. 1. §. 4.
3See Act. & Mon. vol. 3. pag. 1631. Of Dr Tailors testimony concerning our service-book. Mr Decrings testimony is well known.See Act. & Mon. vol. 3. pag. 1631. Of Dr Taylours testimony concerning our service-book. Mr Decrings testimony is well known.
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.
•
•
•
•
•
•
•
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.
