godly ministers’, whereby his name may be always sanctified and the church of God may be happily governed, to the salvation of all those that believe. Of the Form and Manner How to Pray to God That Is, of the Calling on the Name of the Lord: Where Also the Lord’s Prayer Is Expounded; and Also Singing, Thanksgiving, and the Force of Prayer, Is Entreated. The Fifth Sermon
After the ministry of the word of God in the church of Christ handled, methinketh I have convenient place to entreat of the prayer of the faithful, whereunto godly ministers never leave to stir up the church.
The word prayer is very largely taken among writers, and in daily use. At this present we use it after the same manner that David the prophet used it, saying: Hear my prayer, O God; and let my cry come unto thee.” For prayer is an humble and earnest laying forth of a faithful mind, whereby we either ask good things at God’s hands, or else give him thanks for those things which we have received. And of prayer chiefly there are two parts; invocation or asking, and thanksgiving. By petition we lay open unto God the requests and desires of our heart; beseeching him to give us good things, and that he will turn from us evil things, as may be to his glory and good pleasure, and according to [5 episcopos, Lat.] [9 Etenim, Lat.: For.]
11—2
our necessity. In invocation or petition we comprehend obsecration, which is a more vehement prayer; and also intercession, whereby we commend other men’s matters to the Lord. For we offer prayers to the Lord our God, not only for ourselves, but also for our brethren, and for their manifold necessities; for them that are distressed with perils; for those that be sick; for them which suffer persecution, or are in a manner oppressed with other calamities and afflictions. Neither! do we exclude beseechings, whereby we earnestly desire evils to be turned away from ourselves or from others. There are also complaints, whereby the saints in their prayers do holily expostulate with God. Thanksgiving comprehendeth both divine praises; and also celebrateth with a joyful spirit God his noble power? and the benefits received at his hand. Hereunto is referred a great part of the Psalms: whereof part pertain to invocation or calling upon God; and some serve to teach or instruct, and some to declare or expound: whereof at this present there is no place to speak. Paul, the blessed apostle of Christ, acknowledging these parts of prayer, writing to the Colossians, saith: Continue in prayer, and watch in the same with thanksgiving.” And to the Philippians: Let your requests be shewed unto God, in prayer and supplication ii. with giving of thanks.” And again unto Timothy: “I exhort, therefore,” saith Paul, “that first of all prayers, supplications, intercessions, and giving of thanks, be made for all men.”
Kinds of prayers are these. There is a private prayer of every faithful man; and there is also a public prayer of the whole church. Private prayer is made unto God by every faithful man, in what place soever, either in the house or without doors, in the closet of his heart and temple of his own body: for St Peter went up into the uppermost part of i the house and prayed; St Paul saith, “I will therefore that the men pray everywhere, lifting up pure hands;” and Christ our Lord himself very often departed even out of the temple into the mount to pray. And in the gospel he saith: When thou prayest, enter into thy chamber; and when thou hast shut thy door, pray to thy Father which is in secret.”
Public prayer is that which is used of the church, which [1 Ergo nec, Lat.] [2 virtutes eximias, Lat.]
is made unto God in the holy assembly, according to the accustomed order of every church. Now the pastor’s duty is, as Paul also admonisheth in the 1 Tim. ii., and we in the last sermon before this have rehearsed, to gather together, instruct, and preserve the assemblies, in which supplications or common prayers are made. And they are greatly to be blamed, who are more negligent in this behalf than becometh them; neither are they indeed to be suffered, which seldom or never teach diligently, and are cold in stirring up a desire in men, to pray. Men by nature are slow and slack in the study of religion, and therefore we have need of a sharp spur; and the charge and office of stirring up, and provoking, is committed to the pastors of churches. The prophets somewhere cry: Blow out the trumpet in Sion, assemble a congregation.” For in a holy congregation three things are chiefly used; the teaching of the gospel, faithful prayers, and religious celebration or administration of the sacraments: and sometimes there is a collection made for the relieving of the poor and of the church. The holy scripture witnesseth, that these things are not instituted at the will and pleasure of man, but by the authority of God; yea, and immediately after the first beginning of things; and that they were also used of the most holy worshippers of God. Of those most ancient patriarchs, both which were first before the flood and which followed immediately after, there is no doubt; since the scripture plainly witnesseth of Jacob himself, the nephew? of Abraham, that he erected an altar in Bethel, whereunto he assembled his whole household, though it were exceeding great, and there offered sacrifice unto God. In Moses’ time by the law, in most evident commandments, he instituted holy assemblies: yea, in the ten commandments he diligently commandeth to sanctify the sabbath-day; which also comprehendeth holy assemblies. The holy prophets of God do everywhere praise and commend the ecclesiastical assemblies of God’s people. Neither did Christ our Lord disallow them, when he came in the flesh: for as in the most notable assemblies and feasts he taught with great diligence; even so he gathered and assembled together both the people and also his disciples, whom he specially commanded that they should not depart from Hierusalem, but
[3 nepote, Lat.: grandson. [4 cultum exhibuerit, Lat. ] [5 frequentissimis, Lat.)]
wait for the promise of the Father: which thing, when they were gathered together into an assembly and in prayer, we read in the Acts to have been performed. There also the assembly of the faithful is commended to us; as appeareth both in! the xi. and xiv. cap. of the 1 epist. of Paul to the Corinth. Those supplications, which the same Paul commandeth to be made for all them that are set in authority, are made chiefly in holy assemblies. Truly Pliny, an heathen author, writing to Trajanus the emperor, doth make very manifest mention of holy assemblies. Holy assemblies had of old time very viii. excellent promises; as we may see in the prayer of Solomon, which is described unto you in the first book of the Kings, the viii. cap. And at this day the church of Christ hath promises nothing inferior to them; Christ our Lord saying: “1 say unto you, that if two of you shall agree in earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.” Behold, the Lord himself 15 in the midst of the assemblies of saints; and where the Lord is, there is both plenty and the treasure of all good things. And therefore experience itself which we have of matters teacheth, that the supplications of the church are effectual; for the Lord heareth the prayers of the church, and delivereth from evil those whose safety the church commendeth unto him3. We have oftentimes had experience, that they which were in extreme danger have found very present help, even at the same instant wherein the congregation hath offered their prayers to the Lord. Moreover, the example moveth very many, otherwise hard-hearted and barbarous; for they see the entering into themselves, they acknowledged that they are devout godliness of the holy congregation, and the fervency of the faithful in assemblies, and are thereby moved; so that miserable, and desire to be partakers of this fellowship, according to the saying of St Paul: If therefore, when the
[[! Ibidem.sicut et, &c. Lat. There also (i.e. in the Acts)]
[.as likewise in, &e.] [2 Affirmabant (Christiani) quod essent soliti stato die ante lu-]
[cem convenire; carmenque Christo, quasi Deo, dicere secum invicem,]
[&c.—Plin. Ep. Lib. x. Ep. 97.] [3 Domino, Lat.: to the Lord.]]
whole church is come together in one, and all speak strange tongues, there come in they that are unlearned, or they which believe not; will they not say, that ye are out of your wits? But if all prophesy, and there come in one which believeth not, or one unlearned, he is rebuked of all men, and is judged of all. And so are the secrets of his heart made manifest; and so he will fall down on his face, and worship Gods, and say plainly, that God is in you indeed.” With what confidence, therefore, and how shamefully, dare some set light by holy assemblies; and not only set light by them, but also scorn at them, as if they were assembled together without any profit at all? David in his banishment maketh complaint of nothing so much, as that he was compelled to wander in the wilderness, and was shut out from holy assemblies. For he promiseth the Lord, he will enter into his holy congregation, if ever he be restored again. Verily, when the Lord saith in the gospel, “He which is of God heareth God’s word;” it followeth, that they which love the congregation, wherein the word of God is preached, have the natural mark of the sons of God.
But because many do not only loathe holy assemblies, but also say that prayers are altogether superfluous, vain, and unprofitable; before we proceed any further, we will shew that the godly must pray, and that the prayers of the faithful are both effectual, profitable, and” necessary. They say, All things are done by the providence of God, and therefore prayers are unprofitable; for that which God hath foreknown, that verily will he bring to pass after the manner of his foreknowledge, neither can it be hindered by prayers. But these men abuse the providence of God; for that out of it they gather that thing, which the holy scriptures do not teach them to gather. Torin Deuteronomy, in express words, Moses hath left written: The Lord had determined to destroy you; therefore I made intercession unto the Lord, and I found favour.” Jonas threateneth so certain destruction unto the Ninevites from the Lord, that he even foretold the number of days: but when the men of Nineveh believed the Lord, and repented, the Lord became favourable to them again; neither did he destroy them, when they repented.
[[ linguis, Lat.: strange not in Lat.] [5 God, not in Lat.] [6 Autem, Lat.: And.] [7 adeoque, Lat.: and so.]]
Moreover, Esay had spoken to Ezechias out of the mouth of the Lord, “Thou shalt die, and not live:” but when the king poured forth his prayers, even from the bottom of his heart unto the Lord, God changed his sentence that he had pponounced. For the Lord himself saith in Jeremy: “1 will speak suddenly against a nation or a kingdom, for to pluck it up, and to root it out, and to destroy it’: but if this nation, against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them,” ἕο. Wherefore the prayers of the faithful are effectual, staying the wrathful judgments of God, yea, and taking them clean away.
For whereas they object again, That prayer is a declaration of things which we require of the Lord; and that God foreknoweth all things; therefore that these things are unprofitably and superfluously declared unto him, which he already knoweth; and so for that cause that prayer is unprofitable: it is confuted of Christ our Lord himself, who, when he had plainly said, Your heavenly Father knoweth what things ye have need of, before ye ask of him;” yet nevertheless, adding a form of prayer, he teacheth us to pray. In another place he commandeth us and stirreth us up to pray often: “Watch and pray,” saith he, “lest you enter into temptation.” And Paul saith: “Rejoice always; pray continually.” In every place there are many precepts of this kind. Neither do we declare our matters to him as to one that knoweth them not; but we utter them to him that understandeth the desires of our heart, and do humble ourselves at the feet of his majesty. We ask that of him which we know we want; but yet of him certainly to be received, who is the author of all goodness; for we believe his sure and infallible promises. In the meantime prayers are not superfluous, for that the Lord would assuredly give that which we asked. The Lord promised the delivery of his people, whereof the godly doubted nothing at all: yet with incessant supplications they prayed unto the Lord, crying, Deliver us, O Lord our God;” neither did they think they laboured in vain. To the anabaptists, pretending absolute pureness, and therefore,
[1 and to — destroy it, not in Lat.] [2 So also 1584; but 1577, those.] [ See Vol. IIL p. 66, note 2.]]
being pure, neither can nor ought to pray, Forgive us our debts,” since there remain no debts, the most holy evangelist and apostle John answereth, and saith: “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.” For as long as we live in this world, there remain remnants of sin to be washed away every moment by the grace of Christ.
Moreover, whereas they object, it is written, “We know that God doth not hear sinners;”’ but we are all sinners, therefore God doth hear none of us, and so men’s prayers are found to be unprofitable: we answer, that of sinners some are altogether ungodly and despisers of God: those God heareth not. There are again repentant men, and such as fear God; which nevertheless are sinners, and rightly so called, because of the remnants of sin: those God heareth. Which might be shewed by the examples of David, Manasses, Peter, the thief crucified with Christ, and many other; which were both sinners, and when they prayed were heard.
Therefore we say, that the prayers of the faithful are not only profitable and effectual, but also necessary unto men. For we are men, defiled with sin, destitute and void of all goodness. “Every good giving, and every perfit gift is from above, and cometh down from the Father of lights.” He commandeth us to pray, and offereth to them that pray very large promises. Wherefore our fathers were both very often exercised, and very fervent, in prayer; by their example teaching us that prayers are necessary. The scripture also diligently and at large rehearseth, how great things by their prayers in very weighty affairs and dangers, yea, in matters most necessary, they obtained of our most true and most bountiful Lord and God. The apostles pray for the Holy Ghost, faith, and the increase of faith; and they receive their requests, not sparingly, but liberally, being made partakers of all manner graces of Christ. In the gospel the publican prayeth in the temple, and saith: “God, be merciful to me a sinner:” and he forthwith found the Lord merciful unto him. What and how great things Helias by his prayers obtained of the Lord, the holy history recordeth. And the blessed
apostle James applieth his example unto us also, that we also in faith should call upon God: which I rehearse, lest any man should think that that pertaineth nothing unto us. Again, how much the faithful prayers of Moses, David, Josaphat, Ezechias, and other valiant men, prevailed in wars, in famines, in sickness, and in other exceeding great dangers, it were long to recite. These examples prove, that prayer is both always necessary unto men, and very effectual. For we plainly see that God is moved with the prayers of his faithful; for he is good and merciful, he loveth us, he took flesh, that he might be touched with feeling of our infirmities, lest we should be dismayed at him: he is true and faithful, performing those things faithfully which he promiseth. What? doth he not freely, liberally, and bountifully call all men unto him, offering himself wholly to them that call upon him in faith?
But in that they which pray do not always receive that do which they ask, it doth not prove that prayer is altogether unprofitable; for it is oftentimes profitable for him that prayeth not to receive his requests. There are moreover many causes, for the which God either putteth off the things that are asked, or doth not grant them. There is a kind of men Which pray, of whom we read written: “He that stoppeth his ear at the ery of the poor, shall ery himself, and not be heard.” Again: “Though ye make many prayers, yet will I hear nothing at all, seeing your hands are full of blood.” 50 again in Solomon Wisdom ecrieth, testifying that she will not hear them that call on her, because they would not first hear her giving them warning in time. All these things in a manner are gathered from the person of them that pray: from the thing itself which they pray for, that which followeth 15 derived. St James saith: “Ye ask and receive not, because ye ask amiss, even to consume it upon your lusts.” For the Lord also, answering two even of his chosen disciples which required the highest rooms? in the kingdom of Christ, saith: “Ye know not what ye ask.” Furthermore, holy men when they ask holy and necessary things, or at the least not unjust or evil, which nevertheless they receive not of the Lord; they forthwith think, that God is a God of judgment and justice, and therefore that he will not immediately deliver [1 alioqui selectis, Lat.: otherwise choice.) [2 primatum, Lat.]
out of afflictions: yet desire they deliverance with continual prayers. “Whom the Lord loveth he chasteneth:” whom he chasteneth, he doth not to this end, to destroy them; but “that they should not be condemned with the wicked world.” For itis lawful in such distresses to pray with David, Rebuke me not in thine anger, O Lord; neither chasten me in thy displeasure:” and with Jeremy, “Lord, correct me in judgment, not in fury: and with Abacuch, “When thou art angry, remember thy mercy.” The godly doubt nothing of the power and goodness of God to men-ward. That which God will, and which is profitable for the children of God, God can do. Innumerable examples of this thing the old and new Testament? doth afford us. Wherefore, when we are not delivered, when we obtain not our desires, 1t 15 most sure that God will have it so, and that it is profitable for us it should so be. By this means he heareth our prayers, when he heareth us; for our prayers tend to this end only, that it might go well with us. God, since he is only wise, knoweth what can profit and what can hurt us, and doth not give us that we ask; yet by not giving he in very deed granteth that which is good for us. Therefore the lawful prayer of the faithful is always effectual, and evermore obtaineth his purpose; the Lord granting to his that which he knoweth to be good.
Furthermore, the Lord deferreth to perform that which is asked, yea, and at sometime seemeth altogether to neglect our prayers: but he doth that by prolonging to try his, that he may make their faith the more fervent, and his gifts also more acceptable; which are so much the more joyfully received, by how much they are looked for by an ardent desire. In this temptation let that saying of the prophet comfort us: Can a woman forget her child, and not have compassion on the son of her own womb? Though they should forget, yet will not I forget thee.” For the church had said: “God hath forsaken me, and my Lord hath forgotten me.”
Let us now consider, what manner of prayer that should be which he that calleth on God useth. That question cannot be better resolved, than by weighing the chiefest circumstances.
[3 corripit, Lat.: he doth chasten.] [ historia vetus et evangelica, Lat.] [5 ardentiori, Lat.: more ardent. [6 poterit, Lat.: she may.]]
First therefore let us consider, Who must be called upon of them that pray. None verily, but the one and only God. For three things are required of him which is prayed unto: i first, that he hear the prayers of all the men in the whole world; that he pierce and exactly know their hearts; yea, that he know more rightly and better all the desires of men than men themselves can utter them: secondly, that he be present everywhere, and have power over all things in heaven, in earth, and in hell; which hath in his power all the ways and all the means to help: thirdly, that his will be exceeding good and ready prepared; that that which he can, he may also be willing to do. But these properties are found in God only. For God only searcheth the reins and the hearts: he only seeth and heareth all things: he only knoweth more perfectly those things which are within and without man, than man himself: he only is present in all places: he only is almighty: he only is wise: the will of God only embraceth man with most perfect goodness, and is always ready, and only procureth faithfully that which is profitable for man: therefore ought God only to be called upon. But who can attribute these properties, were it to the most chosen souls in heaven, without blasphemy and sacrilege? Therefore the souls in heaven, living with God, are not to be.called upon: especially since the scripture in plain words testifieth, that Abraham and Jacob know us not;” and commandeth us to call on God, and forbiddeth to communicate those things which are God’s to creatures. And, that we say nothing else; to Ἵ whom, I pray you, of all the saints or angels in heaven can Σ we say without blushing, Our Father, which art in heaven,” 3 and that which followeth in the Lord’s prayer? Let us there- ‘ fore call upon God only, that heavenly Father, whom alone all the saints, or godly men, as many as have been in the church, have called upon.
But since no mortal man, how good soever! he seem to Ε be, is worthy to come forth into the sight of the eternal and i most holy God; which thing all men with one voice confess: many indeed and divers patrons, intercessors, and advocates, Ἶ are chosen and received of them that pray; by whose inter- cession either they themselves might be brought to God, or v their prayers presented unto God. Wherefore some have
[1 sanctus, Lat.: omitted, and holy
chosen to themselves angels, other apostles, other the most holy and among all other women that blessed virgin, the mother of Christ?; other some have chosen other, as they have put confidence in this man or that man: but they have forged these things unto themselves out of the imagination of their own heart, and have not learned them at the mouth of the Lord. The scripture, that only rule of truth, setteth forth to us one mediator, intercessor, patron, and advocate, by whom we may come unto God, and by whom we may present our prayers unto the Lord. All the prayers of all men are unpleasant and abominable, which are not made by Jesus Christ. Neither doth true faith teach us to forge and imagine another advocate for Christ, or some other with Christ, in the sight of God; nor ourselves alone without our advocate Christ to rush into the presence of God the Father. Here true Christians are separated from Jews, from Turks, yea, and papists also. For they, despising” the Son of God, call upon the Father only, without the mediation of Christ Jesus. But the voice of God, by the gospel and his apostles, pronounceth against them. In the gospel we read the Lord said: “The Father hath committed all judgment unto the Son, because that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, the same honoureth not the Father which hath sent him.” And again: “I am the way, and the truth, and the life. No man cometh to the Father, but by me.” And John, the apostle and evangelist, saith: “Whosoever denieth the Son, the same hath not the Father,” But these men do not acknowledge Christ to be the only intercessor; but teach that saints in his stead, or with him, ought to be called upon, as patrons before God. But the same John%, shewing an advocate unto Christians, did not appoint himself; did not lay before us saints instead of Christ, or them with Christ; “but,” saith he, “πὸ have an advocate with God the Father, Jesus Christ the righteous.” Neither doth Paul shew us any other in 1 Tim. ii. cap., and Heb. vii. cap. To the Ephesi. iii.
[2 of Christ, not in Lat.] [3 arbitrio, Lat. [4 So also 1584; but 1577 suger us, patitur, Lat. ] [5 true, not in Lat.] [6 Mahumeticis, Lat.] [7.So also ed. 1577; but 1584, despising of. ] [8 apostolus, Lat. omitted. ]]
= “By Christ,” saith he, “we have boldness and entrance with confidence by faith in him.” Christ is sufficient for them that believe, as in whom alone the Father hath stored up all good things, commanding us to ask these things in him and by him through prayer. These things are sufficient for minds not desirous of contention. They that will, let the search further in the fifth sermen of the fourth decade.
I have told you, who is to be prayed unto or called upon of the godly worshippers of God; and by whom: to wit, God alone, by 2 the only Sen of God, cur Lord Jesus Christ. Letus now see, what should stir up man to call upon God. Surely, the Spirit of our Ged principally; for prayer is rightly counted among the gifts of grace: for neither could we earnestly nor heartily call upon our God, unless we be stirred up and provoked thereunto by the Spirit of God. For albeit the commandment of God will us to pray, and present necessity and danger drive us, and the example of other allure us {o pray; yet all these things would do nothing, unless the Spirit enforee our minds unto his will, and guide and keep us in prayer. Therefore, though there be many causes concurring which move men to prayer, yet the chief original of prayer is the j Holy Ghost: to whose motion and government, in the entrance of all prayers, whosoever pray with any fruit do beg with an holy preface. To this pertain these words of the holy apostle: “The Spirit alse,” saith he, helpeth our infirmities; for we know not what to pray as we ought; but the Spirit itself maketh requests for us with sighs which cannot be expressed. But he which searcheth the hearts knoweth what is the meaning of the Spirit; for he maketh requests for the saints according to the will of God” Indeed, the Spirit of God is said to make intercession; not that he in very deed prayeth and groaneth; but because he stirreth up our minds to pray and to sigh, and bringeth to pass that, according fo the pleasure of God, we should make intercession or pray for the saints, that Is to say, for ourselves.
But let us consider, with what abilities he must be &= furnished. which cometh of purpose fo pray unio God. First, Ἰξ is necessary that he lay aside all opinion of his own worthiness and righteousness; that he acknowledge himself to be a sinner, and to stand in need of all good things; and so let 1 See Vol. mr p. 212, &e.] [2 per, Lat.: through]
him yield himself unto the mere mercy of God, desiring of the same to be filled with all things that are good. For that great prophet of God, Daniel, saith: “We do not present our prayers before thee in our own righteousness, but in thy manifold mercies.” Also you read the like prayers offered unto God, Psalm Ixxix.; for the people of the Lord ery: “Help us, O Lord of our salvation, for the glory of thy name: deliver us, and be merciful unto our sins, for thy name’s sake. Remember not our sins of old; make haste, and let thy mercy deliver us.” In the new Testament, the Pharisee in Luke, trusting in his own righteousness, is put by, and cast off from the Lord; but the publican, freely confessing his sins and eraving mercy of God, is heard and justified. For unless we acknowledge our nakedness, weakness, and poverty, who, I pray you, will pray unto God? “For not they that be strong, but they that be sick, have need of the physician.” And the Lord in the gospel saith: “Ask, and ye shall receive; knock, and it shall be opened unto you; seek, and ye shall find.” He therefore that is commanded to ask, that he may receive, hath not as yet that he asketh; he that knocketh, by knocking signifieth that he standeth without doors; and he which seeketh, hath lost that which yet he secketh for. We therefore, being shut out from the joys of paradise, by prayer do seek and ask for that which we have lost and have not. Therefore, whereas David and Ezechias and other saints of God in prayer do allege their own righteousness, for which they seem worthily to require to be heard; truly they regard not their own worthiness, but rather the truth of God. He hath promised, that he will hear them that worship him; therefore the godly say: Behold, we are thy worshippers; therefore it 15 meet thou shouldest not neglect us, but deliver vs. In the meanwhile, in other places they speak in such sort of their righteousness, that we cannot doubt that in their prayers they made mention of their righteousness with a certain measure and limitation. “Enter not into judgment with thy servant,” saith David; “for in thy sight shall no man living be justified,” &e.
Furthermore, and that which is the chief of all; it 15 needful that they which pray must have a true and fervent faith. Let the doctrine of faith, therefore, in the matter of prayer, shew us light as the morning-star; and with an assured
hope to obtain of God the thing which is asked, let him that prayeth make his petition. “Let him ask in faith,” saith St James!, “nothing wavering: for he that wavereth is like a wave of the sea, tost of the wind, and carried with violence. Neither let that man think that he shall receive anything of the Lord.” And? Paul also saith: “ον shall they call upon him, on whom they have not believed?” 1 have spoken of faith in the fourth sermon of the first decade. But to the end that faith may increase in just measure, and flourish and continue stable; we must labour in the promises and examples from every place gathered together. We will recite a few. In the book of Psalms we read: Offer unto God thanksgiving, and pay thy vows unto the most Highest.” And: “Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” Again: “The Lord is nigh unto all that call upon him, unto all such as call upon him in truth (or faithfully). He will fulfil the desire of them that fear him: he will also hear their cry, and will save them.” Again, in Esay, the Lord saith: “And it shall come to pass, that before they call, I will answer them; and while they are but yet thinking how to speaks, I will hear them.” In Matthew the Lord saith: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For whosoever asketh receiveth, and whosoever seeketh findeth, and to him that knocketh it shall be opened,” ἅς In the same gospel the Lord saith: And all things whatsoever ye shall ask in prayer, believing, ye shall receive it%” In the ΧΙ, of Mark the same sentence is thus alleged: “Whatsoever,” saith he, “” ye desire, when ye pray, believe that ye shall have it, and it shall be done unto you.” Again, in the gospel according to St John the Lord saith: “Whatsoever ye shall ask in my name, that will I do.” Again: “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Ask, and ye shall receive.” David frameth an argument of the example of the fathers, and saith: Our fathers hoped in thee, they trusted in thee, and thou didst deliver them; they called upon thee, and they
[1 apostolus, Lat.: omitted.] [2 Nam, Lat.: For.] [3 So Coverdale, 1535; but Lat. adhuc illis loquentibus: while E]
[they are yet speaking.] g [6 So also 1584; but 1577 omits {{.} τῇ]
were helped; they did put their trust in thee, and were not confounded τ: for thereupon he gathereth, that he also shall not be forsaken of the Lord. In the history of the gospel are very many examples to be seen, which exceedingly confirm and establish the faith of the godly.
But since faith is not a vain imagination, but an effectual power, working by the Holy Ghost all kind of good works, (though they neither trust unto these, neither think in consideration of them to be heard;) yet nevertheless such sinners as are faithful do not impudently, and without repentance, trust to their own wits, dealing only in words with the Lord; but they join a holy life with prayers. For Salomon saith: “He that turneth his ear from hearing the law, his prayer shall be abominable.” And the Lord saith in Esay: “Though ye make many prayers, yet will I hear nothing at all, seeing your hands are full of blood.” Of such impenitent persons we understand that in the gospel: “God heareth not sinners.” But that more is; the saints shall obtain nothing, if they continue prayer for such; for Jeremy, praying earnestly for his people otherwise being obstinately wicked, heareth: Thou shalt not pray for this people; thou shalt neither give thanks nor bid prayer for them”; make thou no intercession for them; for in no wise will I hear thee. Seest thou not what they do in the cities of Juda? The children gather sticks, the fathers kindle the fire, the women knead the dough to make cakes for the queen of heaven. They pour out drink-offerings unto strange gods, to provoke me unto wrath.” After the same manner saith the Lord in Ezechiel: “If I send a pestilence into this land, and if Noe, Job, and Daniel, were! therein,” (or in the midst of it,) “as truly as I live, saith the Lord God, they shall deliver neither son nor daughter, but save their own souls in their righteousness.” Wherefore it followeth, that the supplications of unrepentant men and impudently
[5 ingenio indulgent, Lat.: rather, give loose to their lusts. ] [6 etiam, Lat.: even his, &c.] [7 neque attollas pro illis clamorem et deprecationem, Lat.: but]
[the Vulgate, nec assumas pro eis laudem et orationem; and Coverdale,]
[1535, as above. ] [8 et ut, Lat.: and to pour out, &c.] [9 tres viri, Lat. omitted: the three men.] [10 steterint, Lat.: stood. ] 12 [BULLINGER, 1ν.}]
persevering in their sins, though they ery without ceasing, “Help us, O God, our Saviour; deliver us, O Lord; we beseech thee to hear us,” are altogether fruitless; for they desire to be preserved, that they might take their further pleasure and commit wickedness. And though God give us freely those things which we ask, yet it is necessary, that an affection or desire to live well do accompany so great benefits received at the hands of God: for here we ought most diligently to take heed, that we think not we shall be heard for our virtues’ sake, but for the mere mercy of God in Christ Jesus. Moreover, whosoever desireth to have his prayers to be acceptable unto God, let him lift up his mind from earthly things unto heavenly things. Touching that thing the blessed martyr of Christ, Cyprian, eloquently and holily entreating, saith: “When we stand occupied in prayer, we must with our whole heart watch, and be diligent in prayer. Let all worldly and fleshly thoughts depart; neither let the mind think upon anything else at that time than only that which it prayeth. Let thy breast be shut against the adversary, and let it be open to God only; neither let it suffer the enemy of God to enter into it in the time of prayer. For he oftentimes stealeth upon us, and entereth in; and, subtilly decelving us, turneth away our prayers from God, that we may have one thing in our heart, and another thing in our mouth. But not the sound of the voice, but the mind and sense, ought to pray unto God with an unfeigned affection3.” Thus far he. But that the mind of him that prayeth may be lifted up from earthly things unto heavenly things, that is chiefly the work of the spirit of true faith, the stedfastness of hope, and the fervent love of God; if also we have in remembrance the dreadful majesty of God, before whose eyes we stand pray-
[1 So also 1584; but 1577, Jesu.] [2 eleganter, Lat.] [3 Quando autem stamus ad orationem, fratres dilectissimi, vigilare]
[et incumbere ad preces toto corde debemus. Cogitatio omnis carnalis]
[et secularis abscedat, nec quidquam tunc animus quam id solum]
[cogitet quod precatur. Claudatur contra adversarium pectus, et]
[soli Deo pateat, nec ad se hostem Dei tempore orationis adire pati-]
[atur: obrepit enim frequenter et penetrat, et subtiliter fallens preces]
[nostras a Deo avocat, ut aliud habeamus in corde, et aliud in voce,]
[quando intentione sincera Dominum debeat non vocis sonus, sed ani-]
[mus et sensus orare.——Cyprian. de Orat. Domin. Opp. p. 152. Oxon.]
[1682.]]
ing. Him all the creatures in heaven and earth do worship and reverence; thousand thousands of angels serve him. Let us think with ourselves, how profitable and necessary things we ask of God, without which we cannot be happy. Let us, moreover, remove from us all those things, which either detain and keep us in this world, or pull us back unto earthly things; of which sort are these, slothfulness, covetousness, and surfeiting, and, to be short, all other sins like unto these: and contrariwise, let us apply ourselves to watchfulness, soberness, gentleness, and liberality. Surely the scripture almost everywhere joineth unto prayer fasting and mercy; for these virtues make us more cheerful and ready to pray through faith. Daniel saith: “I turned my face unto the Lord Godand sought him by prayer and supplication, with fasting, sackcloth, and ashes.” Neither unlike to this do Jonas and Joel teach. Yea, in the gospel and writings of the apostles we everywhere hear: “Watch; be fervent in prayer; be sober.” For, the belly being full, either no prayers at all, or else fat and unwieldy prayers, are made. Whereof we read that St Augustine said: “Wilt thou have thy prayer fly up unto God? make it two wings, fasting and alms-deeds.” For in the Acts of the Apostles the angel of the Lord saith to Cornelius, the centurion: “Thy prayers and thine alms-deeds are had in remembrance in the sight of God.”
And surely God requireth of us fervent prayer; but it cannot choose but be cold, which is not inflamed with charity. Therefore they that be cruel, and unwilling to forgive their brethren their trespasses, and do still retain hatred toward their brethren, cannot pray before God, who saith: “And when ye stand praying, forgive, if ye have ought against any man; that your Father also which is in heaven may forgive you your trespasses.” And again: “If ye forgive men their trespasses, your heavenly Father shall also forgive you: but if ye forgive not men their trespasses, no more shall your heavenly Father forgive you your trespasses.” And in another place he saith: Therefore if thou bring thy gift unto the altar, and there rememberest that thy brother hath ought
[6 ut rogarem, Lat.: to seek.] [5 Vis orationem tuam volare ad Deum? Fac illi duas alas, jeju-]
[nium et eleemosynam.—August. Enarrat. in Psalm. xlii. 8, Opp.]
[Tom. ΥἹΠ. fol. 81. col. 4. Par. 1531.] 12—2]
against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift:” for otherwise all thy gifts shall not be acceptable unto God. Let us therefore willingly forgive, and let us love and do good unto our neighbours; so our prayers shall pierce the heavens.. Agreeable unto this is, that we pray not only with the mouth or voice, but with the mind and inward affection of the heart, and with the spirit and fervency. There was no voice heard of Moses, neither of Anna, the mother of Samuel, when they prayed; but most earnestly in spirit they cried unto God: who also heard, and led him safely with all the people of Israel through the Red sea, out of the most bloody hands of the Egyptians; and her which afore was barren he made fruitful. And contrariwise we read that the Lord in the gospel out of Esay alleged these words against the Pharisees: “” This people draweth nigh unto me with their mouth, and honoureth me with their lips, howbeit their heart is far from me: but in vain do they worship me, teaching doctrines precepts of men.” Therefore aptly said Paul: “1 will pray with the spirit, and will pray with the understanding also;”” where he calleth the lively breath and voice of man “spirit.” By these heavenly testimonies their prayers are condemned, who, with a marvellous rolling? and swiftness of the tongue, in a short space babble many words, and those maimed and curtailed, uttering words without sense; for their mind in the meanwhile is otherwise occupied. No other desire is there felt of them, unless happily this seem a desire, in that they pant and blow, hasting to make an end of praying. Among which kind of men monks and priests are chief, who pray for money and for their hire; that is, sell a thing of nought for a great price unto the mad people. Not that prayers are vain of themselves, but because, being used after that manner, they become vain. Of these 4 men the Lord pronounceth in the gospel: “Woe be unto you, scribes and Pharisees, hypocrites; for ye devour widows’ houses, and that under a pretence of long prayer; therefore ye shall receive the greater damnation.” I know what those? sophisters? do here bring forth and allege for the defence of prayers said for reward or stipend; but in few words I give
[1 See Vol. mr. p. 298.] [2 volubilitate, Lat.] [> So also 1584; but 1577, these.] [4 logodeedali, Lat.]]
them this knot to loose. These men, that pray in this sort, either have faith and charity, or else they have not: if they have, they pray without reward, for charity’s sake; if they have not, their prayers are of no effect: and therefore with a false shew they deceive the ignorant people, paying their money for lawful prayers, whereas they requite them with unlawful; and if they were lawful, yet were they neither to be sold or bought.
This is also required of him that prayeth; that he desire not things unworthy for God to grant, nor require those things that are contrary to the laws of God. For St John the apostle saith, “If we ask anything according to his will, he heareth us:” therefore when we ask things unworthy for God to grant, he heareth us not. Moreover, always and in all our prayers our will and our desires ought to be obedient to God and his will. Therefore let no man go about wickedly to tie God to certain circumstances; let no man prescribe unto God at what time, in what place, or after what manner, he shall bring to pass anything that he will do. God, who is only wise, knoweth when it is time to help. He is also both faithful and omnipotent, and able indeed to do greater things than either we can ask or understand; which thing we also read that Paul hath said. Therefore, not without cause is that most honest widow, Judith, very angry with Osias the priest, because he appointed a set number of days unto God; which being ended, he should deliver, or otherwise they would give up the city. For Judith saith: “What manner of sentence is this, whereunto Osias hath consented; to deliver this city unto the Assyrians, if within five days there come not succour for us? And who are ye that tempt the Lord? This is not a sentence like to obtain mercy, but rather to provoke wrath and kindle displeasure. You have set the mercy of God a time, and have appointed him a day after your own phantasy. But forasmuch as the Lord is patient, let us so much the rather repent, and crave pardon at his hands, by pouring out of tears.” Therefore David is read to have spoken most godly, being in extreme danger: “If I shall find favour in the eyes of the Lord, he will bring me again; but if he say to meI have no lust to thee; behold, here am I; let him do with me what seemeth good in his eyes.”
And now also long continuance is very needful in prayers. prayer.
“Ask,” saith the Lord in the gospel, “and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” And by this heaping together of words, he often remembereth us! of continuance in prayer. Ask,” saith he, earnestly and constantly, as they do which require things whereof they stand in need; “seek,” as they are wont, that search for things that are hidden and precious; knock,” as they are wont, who with earnest desire covet to come in to their friend. For all these sayings do not only signify a desire, but also a continual study to obtain things required. In the gospel according to St Luke, the Lord put forth a parable tending “to this end, that we ought always to pray, and never to be wearied.” For Paul also saith: “Rejoice alway; pray continually; in all things give thanks.” Yet let no man think, that by these words of the Lord and the apostle the error of the heretics Psallini, or Euchitae, is confirmed. They did nothing else but pray. The Lord commandeth to pray always; that is to say, as often as we conveniently may, at all times and in all places, to be of an upright heart toward God? in all things, which should always wait for good things at God’s hand, and give him thanks for benefits received; which should also continually ask favour of him. Such an endeavour is commended unto us in Anna, the daughter of Phanuel, of whom Luke maketh mention, that she departed not from the temple, but night and day served the Lord with fastings and prayers.” Not that she did nothing else, having no regard to her body, nor did at any time eat, drink, or sleep; but because that was her continual and chiefest business. For at this day, speaking after the same manner, we say that the husbandman doth labour without ceasing, and the student read night and day; when as yet all men understand, that by this kind of speech is signified a continual and exceeding great diligence in work and reading. The woman of Syrophenissa, 4 in Matt. chapter xv. sheweth unto us a notable example of unwearied continuance in prayer or invocation. But if so be God seem to neglect us, or to defer our requests longer than
[1 inculcavit, Lat.] [2 Mosheim, Eccles. Hist. Book 11. cent. 4. part 2. chap. 5. ὁ 24.]
[Vol. 1. p. 409, note 5, ed. Soames. Bullinger. adv. Anabapt. Lib. 1.]
[cap. 12.] [3 erecto ad Deum corde, Lat.: a heart raised unto God.]]
is meet, let us always remember what the prophet hath said: “Yet a little while, and he that shall come will come, and will not tarry;” and, “The just shall live by faith,” &e.
Here it shall be very easy to shew the time of prayer, whereof inquiry is made; to wit, when we ought to pray. We ought therefore privately to pray always; for continually while we live there is divers and manifold matter offered unto us to pray. Pray therefore as oft as the Spirit moveth thee, and as often as necessity itself or matter provoketh thee to pray. Yet let nothing here be of constraint; let all things proceed from a willing and free spirit. But public prayers are restrained to time; for there are set and fore-appointed hours to pray. Set hours are those certain times received of the church, wherein in the morning or evening the whole congregation assembleth together, to hear the word of God, to pray, and to receive the sacraments. That the ancient churches, which were in times past, did not meet together in an holy assembly all at one time and the selfsame hours, Socrates in his history beareth witness; and in this diversity there is no danger, Let it be left to the discretion of the churches to come together unto the service of God, when it shall seem most necessary, comely, meet, and profitable unto themselves. Moreover, fore-appointed hours of prayer are those which are set or forewarned for a certain time by the church for present necessity’s sake. In dangerous times, and in weighty affairs, the holy apostles appointed prayers and fastings; which thing also at this day is lawful, without superstition, and with just moderation. And that this is a most ancient ordinance, it appeareth out of these words of the prophet Joel: “Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather the people together,” &c. Doth not the apostle command man and wife privately to separate themselves for a time, and to abstain from their lawful delights, that prayer in necessity may be the more fervent?
And now also it will not be hard to judge of the place of
prayer; for as at all times privately, so also in all places, I have said in the beginning of this sermon, that holy men may pray. For the true prayer of holy men is not tied to any [4 Ex his, Lat.: Hence.]
[5 Socratis Hist. Eccles. Lib. v. cap. 22.]
[6 Conveniant ecclesiee, Lat.: let the churches come together. ]
place, neither is it judged better in one place than in another; for the goodness or worthiness of the prayer is not esteemed by the place, but by the mind of him that prayeth. For the Lord in the gospel saith: “The hour will come, and now is, when the true worshippers shall worship the Father in spirit and in truth, &c.” But they are in no wise to be passed chamber. over in this place, who are persuaded that the godly may pray in no other place but at home in their chamber; to the confirmation whereof they wrest these words of our Saviour: But thou, when thou prayest, enter into thy chamber; and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” But these words have an antithesis, or contrary sentence, to that which goeth afore. For there went before: “And when thou prayest, thou shalt not be! as the hypocrites are; for they love to stand praying? in the synagogues, and in the corners of the streets, that they may be seen of men.” Against this immediately he opposeth: But thou, when thou prayest, enter into thy chamber.” And as in reproving the abuse of prayer, he did not properly condemn the place, but rather spake figuratively after this manner, The Pharisees, with their prayers which they make in the streets, do hunt after praise and commendation of the people; so on the contrary part, making mention of a chamber, he meant not that the place of itself maketh the prayer either better or worse; but he taught by a figurative speech, that we ought to pray with an upright mind, and most free from hunting after the praise of men. For he that prayeth with a mind not troubled with affections, having regard only unto God, he prayeth in his chamber, whether he pray in the church or in the street. Tor otherwise, the Lord prayed with his disciples in the temple, in the city, in the field, and wheresoever occasion was offered. Also it followeth: “And the Father, which seeth thee in secret, shall reward thee openly;” that is to say, the Father, who alloweth the mind that is not proud, but humble and free from ambition, will reward thee openly. But public prayers are used in the church or assembly of saints; which if any man despise, saying that prayer ought not to be tied to any place, I cannot think him worthy
[1 cum oraveritis, nen eritis, Lat.] [2 stantcs orare, Lat.]]
the name of a Christian, since he shamefully abuseth christian liberty. Finally, of assemblies I have spoken before: we will peradventure speak more in the last sermon of this decade.
Here cometh also to be handled the gesture of those that pray. But let all riot, all pride, all immoderate trimming of the body, be far from them that shall come into the church of Christ to pray. He should seem filthily to have scorned the godly magistrate, whosoever he were, that, in coming to crave pardon for his fault, would lay aside his mourning weeds; and, putting on white apparel, proudly appear before the assembly of grave and godly senators. Such a one might be judged worthy, not only to be denied of his request, but also to be cast into prison. And who will deny, that they more shamefully mock God, who, coming into the church to ask pardon, being oppressed with the burden of their sins, and yet in that place to be so far off from being humble, that they rather appear before the presence of God and his saints having their bodies so attired, as they thereby both provoke the wrath of God anew against them, and do grievously offend the most godly that are in the church? Wherefore Paul at large teacheth, that modesty, comely and humble behaviour, is to be used in the church. The place is to be seen in the xi. chapter of the first epistle to the Corinthians. That which remaineth of this matter the blessed martyr of Christ, Cyprian, comprehendeth in these words: Let the words and prayers of such as pray be orderly governed, keeping modesty and shamefacedness. Let us think we stand in the sight of God. God his eyes must be delighted both in the gesture of our body, and manner of our words; for as it is the part of an impudent person to use clamorous shouts in praying; so, contrariwise, it beseems a shamefaced person to pray with modest prayers+.” Some foolishly imagine, that prayer is made either better or worse by the gesture of our bodies. Therefore let them hear St Augustine, Lib. ii. ad Simplicianum, Quest. 4, saying:
[3 See Vol. 1. p. 261. Vol. π. p. 263.] [ Sit autem orantibus sermo et precatio cum disciplina, quietem]
[continens et pudorem. Cogitemus nos sub conspectu Dei stare; pla-]
[cendum est divinis oculis et habitu corporis et modo vocis. Nam ut]
[impudentis est clamoribus strepere, ita contra congruit verecundo]
[modestis precibus orare.—Cyprian. de Orat. Domin. Opp. p. 140.]
[Oxon. 1682.]
Tt skilleth not, after what sort our bodies be placed, so that the mind, being present with God, do bring her purpose to pass. For we both pray standing, as it is written, The publican stood afar off; and kneeling, as we read in the Acts of the Apostles; and sitting, as did David and Elias. And unless he might pray lying, it should not have been written in the Psalms, Every night wash I my bed.’ For when any man seeketh to pray, he placeth the members of his body after such a manner as it shall seem most meet to him for the time to stir up his devotion. But when prayer is not sought, but an appetite or desire to prayer is offered; when anything cometh on the sudden into our mind, whereby we are devoutly moved to pray with sighs that cannot be uttered; after what manner soever it findeth a man, doubtless, 1 prayer is not to be deferred, until we have sought in what place we may sit, or where we may stand or kneel down.” Tertullian, making mention of the behaviour of the Christians of his time when they prayed, in his Apology against the Gentiles, saith: We Christians are all of us evermore praying for all men, looking up into heaven, with our hands spread abroad, because we are harmless; we are bare-headed, because we are not ashamed; to be short, we need none to put us in remembrance, because we pray from the heart2.” Where, notwithstanding, we must chiefly have in our remem-
[1 Quibus admonemur exemplis, non esse prascriptum quomodo]
[corpus constituatur ad orandum, dummodo animus Deo praesens per-]
[agat intentionem suam. Nam et stantes oramus, sicut scriptum est,]
[Publicanus autem de longinquo stabat; et fixis genubus, sicut in]
[Actis Apostolorum legimus; et sedentes, sicut, ecce, David et Helias.]
[Nisi autem jacentes oraremus, non scriptum esset in Psalmis, Lavabo]
[per singulas noctes lectum meum.Cum enim quisque orationem]
[queerit, collocat membra sicut ei occurrerit, accommodata pro tem-]
[pore positi corporis ad movendum affectum. Cum autem non queeri- ὰ]
[tur, sed infertur appetitus orandi, hoc est, cum aliquid repente venit in]
[mentem, quo supplicandi moveatur affectus gemitibus inenarrabilibus;]
[quocunque modo invenerit hominem, non est utique differenda oratio,]
[ut queeramus quo sedeamus, aut ubi stemus, aut ubi prosternamur.—]
[August. Opp. Tom. 1v. fol. 139. col. 3. Par. 1531.] [2 Tlluc sursum suspicientes Christiani manibus expansis, quia]
[innocuis, capite nudo, quia non erubescimus, denique sine monitore,]
[quia de pectore oramus. Precantes sumus omnes semper pro omni-]
[bus imperatoribus, &c.—Tertul. Apol. adv. Gentes. cap. 30. ed. Sem~-]
[ler. Tom. v. p. 63.]]
brance the doctrine of our Saviour in the gospel, saying: “When thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily, I say unto you, they have their reward.” For above all things we must beware, that we neither pray privately nor publicly to this end, neither yet fashion the gesture of our body, to get the vain praise of the people, that we may seem to be renowned and accounted holy before men: it sufficeth that we please God, and be allowed by his judgment.
In the discourse of prayer, no man will say that it is the smallest thing, to know what you ought to pray, what thing you should ask of God, or for whom you should pray. Here are to be considered the persons and things. Persons are either public or private. Public persons are bishops, teachers, magistrates, and all set in authority. For these men the writings of the prophets, evangelists, and apostles, give commandment to pray. Paul more than once requireth intercessions to be made by the church unto the Lord for him, that he might be delivered from disordered and froward men; and that he might freely preach the gospel, as it became him to preach it. The same Paul commandeth us to pray for all
those that be set in authority, “that we may lead a quiet and peaceable life in all godliness and honesty.” Private persons are our parents, wife, children, kinsfolk, allies, neighbours, citizens, friends, enemies, sick persons, captives, such as are afflicted, and, to be short, all that are nigh about us, whose health and safety nature and Christian charity willeth by prayers to commend unto God; and whereof there are also testimonies and examples in the scripture. But the things we should pray for are those good things that are to be desired; whereof some are heavenly, spiritual, or eternal; and other earthly, corporal, or temporal. Moreover, some things verily are common, other some again are private: those things that are common pertain to the whole church and commonwealth; neither belong they to a few, as do private things. And spiritual things are chiefly reckoned to be these; faith, hope, charity, perseverance, and that whole company of all manner virtues, the profit and safety of the church, forgiveness of sins, and life everlasting. Among the which not unfitly are reckoned the gifts of understanding, the liberal sciences, well
ordered schools, faithful teachers, godly magistrates, and upright laws. Corporal things are, a peaceable commonwealth, strong and valiant armies for war, health, strength, and comeliness of body, abundance or sufficient wealth, the safe prosperity of wife and children, the protection and defence of friends and citizens, peace, a good name, and other things which are of this kind. But no man is ignorant, that we ought to have a greater care of spiritual things than corporal things, and principally to desire heavenly things. And in corporal things there is also a choice to be used; that the profit of the commonwealth be preferred before our own private gain. For the commonwealth continuing in safety, the citizens may also be safe; and so long as schools and universities, or places of learning, be maintained, there is hope that the commonwealth shall never be destitute of wise and upright governors. There are also in temporal goods some better than other some: those things that are best, therefore, the saints or godly men do chiefly require of the Lord; and nevertheless those which are of less value they understand to come from him, and therefore they ask them also of the Lord. They that are but meanly exercised in the scriptures affirm, that it is not lawful in prayer to ask corporal goods of the Lord; but they are confuted by many examples of the scripture. For not only the patriarchs and prophets, but also the apostles of Christ, asked temporal goods of the Lord; as defence against their enemies, a good report, and other things necessary for the body. Which thing we shall learn anon by the form of prayer which the Lord himself hath taught us, diligently shewing us what we should ask. This also cometh in question, In what tongue prayer must be made? They that affirm that privately and publicly we must pray in Latin, seem in my judgment to be out of their wits, unless they speak of such as are skilful in the Latin tongue. For since we must pray, not only with mouth and voice, but also with heart and mind; how, I pray you, shall he pray with heart and mind, who useth a language he understandeth not? Indeed, he uttereth godly words, but he knoweth not what he saith. For it cometh all to one reckoning, to pray never a whit or not at all, and to babble out words which are not understood. Let every nation therefore pray in that language, which it understandeth best and
most familiarly. And no less madness is it in public assemblies to use a strange language: which thing also hath been the root of the greatest evils in the church. Whatsoever the priests that were ordained of God, and the prophets which were sent from him, spake or rehearsed to the people of old time in the church, they did not speak or recite them in the Chaldean, Indian, or Persian, but in the Hebrew tongue, that is, in their vulgar and mother-tongue. They wrote also books in their vulgar tongue. Christ our Lord, together with his apostles, used the vulgar tongue. He furnished the apostles with the gift of tongues, that they might speak to every nation; and forsomuch as in that age the Greek tongue of all other was most plentiful and common, the apostles wrote not in the Hebrew tongue, but in the vulgar Greek tongue. Truly, it behoveth that those things, that are done in the public church for the holy assemblies’ sake, should be understood of all men; for otherwise in vain should so many men be assembled together. Whereby it is clearer than the daylight, that they, that have brought in strange tongues into the church of God, have troubled all things, have quenched the ferventness of men’s minds, yea, and have banished out of the church both prayer itself and the use of prayer, and all the fruit and profit that should come of things done in the church. And truly, the Roman and? Latin prince hath brought this Latin abomination into the church of God. He crieth out, that it is wickedly done, if Germany, England, France, Poland, and Hungary‘, do use, both in prayer and other kind of service in the church, not the Roman or Latin tongue, but Dutch or German speech, English, French, Polonish, or the Hungarian language. St Paul, once handling this controversy, saith in plain words: “If I pray in a strange tongue?, my spirit or voice prayeth, but my understanding is without fruit. What is it then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also. Else, when thou blessest with the spirit, how shall he that occupieth the room of the unlearned say
[1 egerunt, Lat.: did.] [2 adeoque, Lat.: and so.] [3 Roman and, not in Lat.] [ Pannonia, Lat. ] [5 Dutch or, not in Lat. [6 dirimens, Lat.: deciding. ] [7 lingua, Lat.: strange, not in Lat.]]
Amen at thy giving of thanks, seeing he knoweth not what thou sayest? Thou verily givest thanks well, but the other is not edified. I thank my God, I speak languages more than you all: yet had I rather in the church to speak five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue.” And truly, this very place doth Justinian the emperor cite In Novell. ters, not secretly, but with a loud voice which might be heard Const. 123, where he straitly commandeth bishops and minisof the people, to recite the holy oblation and prayers used in holy baptism, to the intent, that thereby the minds of the hearers might be stirred up with greater devotion to set forth the praises of God2 Moreover, it is evident that Gregory himself, who is called the Great, spake to the citizens? in the city of Rome in their country language: which thing he himself witnesseth in the preface of his commentary upon Ezechiel to Marianus the bishop’. Of the Greek bishops, no man is ignorant that they had their whole service in their churches in their own native language, and have left their writings unto us in the same tongue. We might therefore worthily be judged mad and void of understanding, if we also in the administration of divine service in the church use not our own language; since so many and so excellent examples, both of most famous churches, and of most singular bishops and governors of the church, have gone before us; that I speak not again of the most express and manifest doctrine of St Paul the apostle. I This place now requireth, that I speak somewhat of singing in the church, and of canonical hours. But let no
[1 Well, not in Lat.] [2 Πρὸς τούτοις κελεύομεν πάντας ἐπισκόπους Te καὶ πρεσβυτέρους μὴ]
[κατὰ τὸ σεσιωπημένον, ἀλλὰ μετὰ φωνῆς τῷ πιστοτάτῳ λαῷ ἐξακουομένης il]
[τὴν θείαν προσκομιδὴν καὶ τὴν ἐπὶ τῷ ἁγίῳ βαπτίσματι προσευχὴν ποιεῖσθαι, Ἢ]
[πρὸς τὸ κἀντεῦθεν τὰς τῶν ἀκουόντων ψυχὰς εἰς πλείονα κατάνυξιν καὶ τὴν]
[πρὸς τὸν Δεσπότην Θεὸν διανίστασθαι δοξολογίαν. Οὕτως γὰρ ὁ θεῖος]
[ἀπόστολος διδάσκει, λέγων ἐν τῇ πρὸς Κορινθίους πρώτῃ ἐπιστολῇ. &e.— 1]
[Corp. Jur. Civil. Auth. Coll. 1x. Tit. xx. Novell. cxxxvir. 6. Tom. 1.]
[pp. 196, 7. Amst. 1663.] [3 So also 1584; but 1577 his citizens, suis civibus, Lat. ] [1 Homilias, que in beatum Ezechielem prophetam, ita ut coram Ι]
[populo loquebar, excepts sunt, &c.—Gregor. Pap. Homil. in Ezech.]
[Pref. Tom. 1. p. 1178. Par. 1705.]
man think, that prayers sung with man’s voice are more acceptable unto God, than if they were plainly spoken or uttered; for God is neither allured with the sweetness of man’s voice, neither is he offended, though prayer be uttered in a hoarse or base sound. Prayer is commended for faith and godliness of mind, and not for any outward shew. Those outward things are rather used, as means to stir us up; albeit even they also take little effect, unless the Spirit of God do inflame our hearts. Neither can any man deny, but that the custom of singing is very ancient; for the holy scripture witnesseth, that the Levites in the ancient church, long before the coming of Christ, did sing; yea, and that they did sing at the commandment of God. And again; I think no man can deny, that the same cunning kind of music, brought into the church of God by David, was both accounted among the ceremonies, and that the same was abolished together with the temple and the ceremonies. We read not of our Lord Jesus Christ, who is the true Messias and full perfection of the law, that he sung in any place, either in the temple or without the temple; or that anywhere he taught his disciples to sing, or commanded them to ordain singing in the churches. For that which is read in Matthew and Mark, (Ka! ὑμνή- σαντες ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν, which may be Englished, And when they had sung an hymn, or psalm, they went out into the mount of Olives,”) is such a kind of saying, as doth not necessarily force us to understand, that the Lord sang with his disciples; for a hymn, which is the praise due unto God, may be humbly uttered without quavering? of the voice. Truly, the old translation in both places, as well in Matthew as in Mark, constantly interpreteth it: Et hymno dicto exierunt in montem Olivarum; that is to say: “When they had said a hymn, they went out into the mount of Olives.” Erasmus, in Matthew, hath translated it, £ cum hymnum cecinissent; “When they had sung an hymn:” but translating Mark, he saith, Et? cum hymnum dizissent; “When they had said an hymn:” but in either place is read, ὑμνήσαντες. And ὑμνέω signifieth, to praise, or to set forth one’s praise; which both by singing, and also without singing, hath been accustomed to be done.
[6 So also 1584; but 1577 prayers.] [6 operosam, Lat.] [7 modulatione, Lat. ]]
And albeit we neither read, that the Lord himself commanded singing to his apostles, neither that they ordained singing in the church; neither yet do read in the Acts of the Apostles, that they themselves did sing in holy assemblies; yet Pay] did not rebuke the church at Corinth, which began to ging, either of her own accord, or by a certain imitation of the old church; because he saw their manner of singing differed much from the old. He therefore suffered singing of psalms; but, in the mean time, he preferred before it prophecy, or the office of preaching: and he also required of them that did sing, both a measure to be kept, and also that it should be done with understanding; without which, doubtless, both prayer and singing is not only unprofitable, but also hurtful. “I will pray with the spirit,” saith the apostle, “and will pray with the understanding also. I will sing with the spirit, and will sing with the understanding also.” Neither do I know, that in any place else the apostle maketh mention of singing in holy assemblies; unless we list to apply that hither, which Paul hath left written in the iii. to the Colossians; though that may seem to be a private institution. For that which he hath left written in the epistle! to the Ephesians in these words, “Be not drunken with wine, wherein is excess; but be fulfilled with the Spirit; speaking unto yourselves in psalms, and hymns, and spiritual songs, singing and making melody to the Lord in your hearts; giving thanks always for all things unto God, even the Father, in the name of our Lord Jesus Christ;” what manner of saying it is, it is easily judged by the occasion and order of the words. For he speaketh nothing of the public singing accustomed to be used in the church, but of the private manner of singing; for he had respect unto riotous banquets, where, for the most part, were used to be sung, of such as were well tippled, songs which were not very honest. Be ye not, therefore, drunk with wine,” saith the apostle, lest ye sing songs that are scarce honest; but rather, if ye list to sing, sing psalms and spiritual songs. Whereunto this also may be added; that even in those kinds of songs, he requireth rather the song of the heart than the warbling of the voice; so far off is it that he at any time alloweth uncomely shriekings, either public or private. Albeit, the sense and meaning shall be more simple
[1 So also 1584; but 1577, his epistle.]
and plain, if we understand in corde, which signifieth “in the heart,” to be spoken in that place instead of joyfully,” or “from the heart.” Wherefore no man can or ought to disallow moderate and godly singing of psalms, whether it be publicly used in holy assemblies, or at home in private houses. And truly you shall find many testimonies in the ecclesiastical history written by Eusebius and Sozomenus, declaring that the eastern churches, even immediately after the time of the apostles, did use to sing psalms and hymns unto Christ our Lord. Ye shall also find this, that by certain decrees of councils it was ordained, that no other thing should either be read or sung in holy assemblies but only the canonical scripture, For even betimes there began neither a mean to be kept in the church, neither the canonical scripture only to be used, for that certain men intermeddled their own songs.
Yet here, dearly beloved, I thought good to put you in mind of two excellent things concerning this matter. The first of them is, that the singing of the ancient church was a far other kind of singing than that which at this day is used. For Erasmus Roter. doth rightly judge, that the singing used in the ancient churches was no other than a distinct and measured pronunciation, such as at this day in some places is used in pronouncing of the Psalms, the Gospel, and the Lord’s Prayer. Truly Pliny, the lieutenant in Asia, by diligent search or examination of matters found out, that the Christians at certain appointed times met together before day, and sung a psalm together among themselves unto Christ their God. The place of Pliny is to be seen in the 10. book of his Epistles to Trajanus the emperor’. Also Rabanus Maurus, lib. Instit. Cler. 2. cap. 48. saith: “The primitive church did so
[2 joyfully or, not in Lat.] [3 Euseb. Hist. Eccles. Lib. m1. cap. 33. v. cap. 28. viI. cap. 30.]
[Sozomen. Hist. Eccles. Lib. 111. cap. 16. vir. 8. ] [2 Ὅτι οὐ δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκα-]
[νόνιστα βίβλια, ἀλλὰ μόνα τὰ κανονικὰ τῆς καινῆς καὶ παλαιᾶς διαθήκης.---]
[Can. 59. Concil. Laod. Labb. et Coss. Tom. 1. col. 1607, Item placuit,]
[ut preter scripturas canonicas nihil in ecclesia legatur sub nomine]
[divinarum scripturarum.—Can. 47. Concil. Carthag. 111. Labb. et Coss.]
[Tom. 11. col. 1177. Lut. Par. 1671.] [6 Erasm. Annot. in 1 Cor. xiv. 26. Opp. Tom. v1. col. 731. Lugd.]
[Bat. 1705.] [6 proconsul, Lat.] [7 See above, p. 166.] 13 [BULLINGER, 1v.]]
sing, that with a little altering of the voice it made him that sang to be heard the further; so that the singing was more like loud reading than song!” These things he borrowed out of the 33. chap. of St Augustine’s 10. book of Confessions; who in that one place plainly confesseth, that he doth sin when he is more delighted with the sweetness of the voices than with the sense of the words; and therefore desireth, that all the melodious tunes of sweet songs, wherewith the Psalter of David is replenished, might be removed from his ears and the hearing of the church. For it seemed to be more safe, which he remembered he had often heard concerning Athanasius, bishop of Alexandria; who with so little straining of the voice made the reader of the psalm to utter it, that he rather seemed to read than to sing?
The last of the things I said I would put you in mind iy Οἱ 1s, that singing, howsoever it be an ancient institution, nevertheless was never universal, and of necessity thrust upon the churches; but it was free, neither was it always used in all churches. Whereunto may be added that which Sozomenus witnesseth, that those churches which did sing 3 used not the very same kinds of prayers, or psalms, or reading? or the very same time? Socrates also, in the 5. book of his history, chap. 22. saith: “To be short, in all countries, everywhere, you shall not find two churches, which in all points agree together in prayer.”” And that it was long
[[ Primitiva ecclesia ita psallebat, ut modico flexu vocis faceret]
[resonare psallentem, ita ut pronuncianti vicinior esset quam canenti.—]
[Raban. Maur. de Instit. Cler. Lib. 11. cap. 48. Opp. Tom. v1. p. 28.]
[Col. Agrip. 1626.] [2 Valde interdum, ut melos omne cantilenarum suavium quibus]
[Davidicum Psalterium frequentatur ab auribus meis removeri velim 4]
[atque ipsius ecclesize; tutiusque mihi videtur quod de Alexandrino i]
[episcopo Athanasio spe mihi dictum commemini, qui tam modico]
[flexu vocis faciebat sonare lectorem psalmi, ut pronuntianti vicinior]
[esset quam canenti.Tamen, cum mihi accidit ut me amplius can-]
[tus quam res quae canitur moveat, peenaliter me peccare confiteor, et]
[tunc mallem non audire cantantem.—August. Confess. Lib. x. cap.]
[33 Opp. Tom. 1. fol. 38. col. 4. Par. 1531.] [3 So also 1584; but 1577, readings.) i [ Kai εὐχαῖς καὶ ψαλμῳδίαις ταῖς αὐταῖς ἢ ἀναγνώσμασι, κατὰ τὸν αὐτὸν]
[καιρὸν, οὐ πάντας κεχρημένους εὑρεῖν ἐστίν.--- Θοζοηθη. Hist. Eccles. Lib.]
[VIL cap. 19. p. 308. Cantab. 1720.] [5 Καθόλου μέντοι πανταχοῦ kai παρὰ πάσαις θρησκείαις τῶν εὐχῶν οὐκ]
ere the western churches received melody, or the custom of singing, it appeareth even by the testimony of Augustine; who, in his 9. book of Confess. chapter 7. rehearseth, that Ambrose, being oppressed with the snares and persecutions of Justina, the Arian empress, ordained that hymns and psalms should be sung according to the custom of the east parts; since which time the custom of singing hath been retained and also received of other parts of the world. Nevertheless, before the western churches received the order of singing, they were esteemed of all them of the east to be true churches; neither came it into any man’s brain, that therefore they were heretical and schismatical churches, or not rightly governed, because they were destitute of song or melody. No man gathered, The eastern churches sing, the western do not so; therefore they are no churches.
If this uprightness and liberty had remained safe and unaltered”; that is to say, if, according to that ancient use of singing, nothing had been sung but canonical scriptures; if it had been still in the liberty of the churches to sing or not to sing; truly at this day there should be no controversy in the church about singing in the church. For those churches, which should use singing after the ancient manner practised in singing, would sing the word of God and the praises of God only; neither would they think that in this point they surpassed other churches, neither would they condemn those churches that sang not at all; whereas also these would not despise them that used soberly and godlily to sing. For if godly men persevere in the study of godliness, and in daily? prayers; though they sing not, yet remain they nevertheless the sons of God. Neither yet doth all singing and in every place edify; neither are all churches fit to sing. Doth not Rabanus say, in the same place that I even now cited, “For
[ἔστιν εὑρεῖν συμφωνούσας ἀλλήλαις δύο ἐπὶ τὸ avré.—Socrat. Hist. Eccles.]
[Lib. v. cap. 22. p. 297. Cantab. 1720.] [6 Annus erat, aut non multo amplius, cum Justina Valentiniani]
[regis pueri mater hominem tuum Ambrosium persequeretur heeresis]
[suze causa, qua fuerat seducta ab Arianis. ΤΌΠΟ hymni et psalmi ut]
[canerentur secundum morem orientalium partium… institutum est;]
[et ex illo in hodiernum retentum, multis jam ac pene omnibus gregi-]
[bus tuis et per cetera orbis imitantibus.—August. Confess. Lib. IX.]
[cap. 7. Opp. Tom. 1. fol. 33. col. 3.] [7 intemerata, Lat.] [8 assiduis, Lat.] 13—2]
fleshly-minded men’s sake, and not for such as are guided by the Spirit, the custom of singing is instituted in the church; that they, that are not moved by words, may be allured with the sweetness of the melody, &e.1?”
But the singing, about which there is controversy at this day, is not that ancient singing; but, that more is, both in matter and tune for the most part it is clean contrary to the old. ΤΠ6 common sort call it Gregory’s singing; doubtless not of that great Gregory, who seemeth not to have been very friendly to singing; as it appeareth by his constitution, which is read in the Registry, in the fifth part thereof, cap. 442: we shall therefore seem to judge more truly, if we refer it to Gregory the fifth, which is said to have been enthronized about the year of our Lord 995, and moreover to have used the help of I know not who, one Robertus Carnotensis. Yet there are some which aseribe it to Vitalianus, some to Gelasius It irketh me to rehearse what Durandus hath patched together of this matter in his Rat. Divin. lib. v.; for I little weigh it.
There are many things in this kind of singing to be discommended. For first of all, many things, yea, the most, ape sung contrary to true godliness; neither are all things that are sung taken out of the holy scriptures, but out of I know not what kind of legends, and out of the traditions of men. And those things which are sung out of the scriptures are for the most part so wrested and corrupted, that there remaineth no part of the heavenly sense or meaning. Creatures and dead men are called upon. Moreover, this kind of singing is commanded; and they sing not of their own accord or good will, but upon constraint: yea, they sing for money, and to the end that they may get an ecclesiastical benefice, as they term it. Only clerks hired for that purpose do now- [1 Propter carnales in ecclesia, non propter spirituales, consuetudo ἡ cantandi est instituta, ut qui verbis non compunguntur, suavitate modulaminis moveantur.—Raban. Maur. de Instit. Cler. Opp. Tom. v1. Ἔθος reference is to Gregor. Regist. Epistol. Lib. 1v. Indict. 13.
[Ep. 44, which contains a decree of a synod at Rome, ut sacri altaris]
[ministri cantare non debeant, &c.—Opp. Tom. 11. p. 143. Rom. 1591.]
[Bullinger de Episc. Instit. et Funct. cap. 6. fol. 87. Tigur. 1538.] [3 sedisse, Lat. ] [4 Platina de Vitis Pontif. in Greg. V.] [5 Polydor. Vergil. de rer. invent. Lib. νι. cap. 2.]]
a-days sing; not the whole church of Christ, as in time past hath been accustomed. Neither is there any end or measure in their singing; they sing day and night. And to this foolish and ungodly kind of singing, as to a heavenly or meritorious work, there is more attributed than true faith doth allow. A man may well say, that it is that much babbling, which the Lord in Matthew forbiddeth and condemneth as an heathenish superstition. They sing moreover in a strange tongue, which few do understand; and that without any profit at all to the church. There is heard a long sound, quavered, and strained to and fro, backward and forward, whereof a man cannot understand one word’. Oftentimes the singers strive among themselves for the excellency of voices; whereby it cometh to pass, that the whole church ringeth with an hoarse kind of yelling, and through the strife that riseth about their voices the hearers little understand what is sung. I say nothing at this present of their music which they call figurative, and of their musical instruments, all which are contained in a manner in their organs, as they term them. I say nothing of their dirges, or prayers for the dead: of which I have also entreated in another place. But these, and such other like, so occupied the whole time of divine service in the church, that very little or none was left for true prayers, and for the holy and heavenly preaching of the word of God. Therefore for most just causes they that believe the gospel do neither use such singing, neither suffer it in the church of God. And they seem to deal very devoutly, and in like manner most wisely, which bestow the best part of the time, or even the very whole time, of ecclesiastical assemblies in fervent and quiet prayers, and in the wholesome preaching of the word of God, omitting that singing: especially since it is a hard thing so to limit or restrain singing, which otherwise is tolerable, lest at some time it exceed and go beyond the appointed bounds.
Furthermore, that our ancient predecessors had certain and appointed hours, wherein they prayed both privately in” their houses and publicly in assemblies, all the holy scripture
[6 suspensus, Lat.] [7 sine verbis significantibus, Lat.] [8 See Vol. m1. p. 395.] [9 tranquillis, Lat. ]]
witnesseth in many places. David more than once in his Psalms saith, that he will go unto the Lord in the morning and evening. Daniel prayed unto the Lord at three several hours or times of the day. Again, David saith: Seven times in a day do I praise thee;” but by seven times he understandeth many times. For so elsewhere we read written: “1 will smite you for your sins seven times;” and again: The just man falleth seven times, and riseth up again;” and also: “If thy brother sin seven times in a day, and turn seven times in a day unto thee,” &c. Seven times therefore in divers places, as also in this of David, is put for many times. And Christ our Lord hath tied the private prayers of the faithful (as we have also told you before!) neither to place, nor yet to time: he hath not taken away public prayers; for he is the Lord, not of confusion, but of order: but his disciples, when they were in the land of Jury? did themselves also observe the accustomed hours of praying which that nation kept, at liberty, not of necessity, and specially for the assembly’s sake. For Peter and John go up into the temple at the ninth hour of prayer. In the day of Pentecost all the saints with one accord were gathered together, and received the Holy Ghost, at the third hour of the day. And it is also read, that Peter privately went up into the upper part of the house about the sixth hour. The temple being destroyed, and the Jews scattered abroad, the churches gathered out of the gentiles did not observe like hours of gatherings together, or of assemblies; but at their own liberty, as to ix. every church it seemed most meet and convenient. Of which diversity truly the ecclesiastical history also maketh mention; yet for the most part there were hoursin the morning and evening used for assemblies. St Hierome, in his epitaph upon Paula, expounding not the rite or order of the universal church, what it should do in holy assemblies, but what the companies of solitary virgins are wont to do of their own accord, saith: “In the morning, at three, six, and nine of the clock, at evening, at midnight, they did sing the Psalter by order. Only upon the Sunday they went unto the church,
[1 Vol. π. p. 264; and above, p. 183.] [2 cum agerent in gente Judaica, Lat. ] [3 collectarum, Lat.]]
near unto the which they dwelt,” &ec. So it pertaineth to private institution, which of the same sort is read written to Lata, touching the institution of her daughter’; and to De-metriades, De Custodienda VirginitateS.
And truly, the greater or more famous and solemn churches (which at this day they call cathedral, to wit, of cathedra, a chair, or of the order of prophets teaching or professing there; as some time the church of Antioch, Corinth, Alexandria, and such like, seemed to have been), at certain hours, to wit, in the morning, at noon, yea, at evening also, assembled to expound or discuss the holy canonical scriptures. The foundations of that observation seem to be laid in the church of the Corinthians; of which the apostle abundantly witnesseth, 1 Cor. xiv. chapter. Eusebius, in the fifth book of his ecclesiastical history and ninth chapter, making mention of an ecclesiastical school at Alexandria, saith: “From a long time the doctrine and exercise of the holy scriptures flourished among them: which custom also continueth even to our time; which we have heard also to be instituted by men mighty in eloquence, and in the study of the holy scriptures”; to wit, after the example of the Corinthian church. Some marks of this most wholesome rite or custom appeared sometime in the occidental or west church, as it is to be gathered out of the writings of St Ambrose and Augustine. But truly in these very times, and in the times immediately following, when all
[2 Mane, hora tertia, sexta, nona, vespere, noctis medio, per ordi-]
[nem psalterium cantabant (virgines in monasteriis Paule). Die]
[tantum dominico ad ecclesiam procedebant, ex cujus habitabant latere]
[&c.—Hieron. Ep. 86. ad Eustoch. Epitaph. Paule matris. Opp. Tom.]
[Iv. par. 2. col. 682. Par. 1706.] [3 — virgo veterana.assuescat (illam) exemplo ad orationes et]
[psalmos nocte consurgere; mane hymnos canere, tertia, sexta, nona]
[hora stare, &c.—Hieron. Ep. 57. ad Lwxetam de Instit. filiee. Ibid.]
[col. 595.) [6 Preeter psalmorum et orationis ordinem, quod tibi hora tertia,]
[sexta, nona, et vesperum, media nocte et mane semper est exercendum,]
[&c.—Hieron. Ep. 97. ad Demetriadem de Servanda Virginitate, ibid.]
[col. 793.] [7 — ἐξ ἀρχαίου ἔθους διδασκαλείου τῶν ἱερῶν λόγων παρ᾽ αὐτοῖς συνε-]
[στῶτος, ὃ καὶ εἰς ἡμᾶς παρατείνεται, καὶ πρὸς τῶν ἐν λόγῳ καὶ τῇ περὶ τὰ]
[θεῖα σπουδῇ δυνατῶν συγκροτεῖσθαι παρειλήφαμεν.----Ἔ 500. Hist. Eccles.]
[Lib. v. cap. 10. Tom. 1. p. 336. ed. Burton. [8 vestigia, Lat. ]]
nations In a manner were together by the ears with perpetual wars; and when the Roman empire, in revengement of the blood of Christ, of his holy apostles and martyrs, according to the prophecy of Daniel and St John the apostle and evangelist, was torn in pieces, and made a prey for all people’; the Goths or Germans rushing upon them on this side, the Huns and other barbarous soldiers on the other side assaulting Rome sharply?; the best schools were spoiled, goodly libraries were burned, honest and good studies perished: whereupon were given unto the churches doctors or teachers most unlike unto the ancient doctors and teachers, who were not furnished with that ability, that they could deal in the holy scriptures with such dexterity and fruitfulness as their predecessors. In this disorder and downfal, lest nothing should remain of the canonical seriptures untouched, it is evident, that there rose up men not altogether negligent of the canonical doctrine, who divided the whole canonical seripture after such a sort info parts, and for the whole course of the year, that they might once in a year read over the whole bible, and the psalter oftener, yea, even every sevennight. They used the Psalms instead of prayers, to which, as times increased, many other prayers also were joined. And lest the very reading of the scriptures should seem to want all exposition, the readings, lectures, or homilies of the fathers were thereunto added at the length: not that the priests should read them secretly to themselves, (as at this day in a manner they are wont to do,) or that they should with a post-haste reading mumble them up instead of matins; but that they should throughly handle them in the open church, as an exercise before the people, to the edification of the church”:—that I may not now rehearse that this rite was not received of all men, so far off is it from being strictly commanded. Of which thing there remain some tokens or
[ΓΕ See Vol. I. p. 109.] [2 in eervicem Rome involantibus, Lat.: cf. Isai. xi. 14.] [3 tractationis canonicarum scripturarum, Lat. ] [Ξ See Preface to Common Prayer, Concerning the Service of the]
[Chureh. ] [5 soli, Lat. omitted: alone.] [8 precum loco, Lat.: prayers, nof matins.] [1 Bingham, Antiq. Book xiv. chap. 4. 22.]]
proofs, In Distinct. 15. Sancta Rom. Furthermore, of reading the canonical scriptures those hours wherein they were read seemed to be named ecanonical?; as also canons! are so called, of studying and reading the canonical scriptures. But at what time this was done, and who were the doers thereof, it is not certainly known. Some do attribute some part hereof to Hierome, other some to Damasus, and some to Pelagius, the second of that name; other some also to Gelasius and Gregory’.
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