be used at the Communion Service immediately after the Gospel, in the year 339. m After the confession of our Faith in the Nicene Creed, the Sermon is appointed. At the time of the Reformation, it was ordered that a Sermon should be made quarterly; and some years afterwards, only monthly.' The Canon made in the time of Queen Elizabeth, in 1571, directs the preacher to teach nothing but what they would wish the people religiously to believe and observe; that, "which was agreeable to the doctrine of the Old and New Testament, and that which the Catholic Fathers and ancient Bishops have gathered out of that doctrine." It is not intended by this ordinance, that in the Church of England, the Sermon, how excellent soever, should supersede its own incomparable services. We frequent the house of Prayer to adore God, not to admire the Preachers; to praise Him for the excellence of His greatness, not them for their eloquence or superior endowments. The Lord's Prayer" precedes the Sermon, after a short Collect, usually selected from the "Common Prayer." Any other prayer here would be unnecessary. We have already prayed "for all things requisite for the soul and body." m Injunctions of King Edward VI. 1547. The addition of any other prayer of the Minister, however excellent, can only be inferior to the Common Prayer, or a superfluous repetition. The form used at the two Universities, and upon particular occasions previous to the Sermon, is not a prayer, but an exhortation and instruction, to direct the Congregation for what they are more especially to pray in the Lord's Prayer. The unauthorized prayer of the Minister before the Sermon is indeed contrary to the intention of the Church, as well as to the law. The Statute of the first of Queen Elizabeth, in which the Book of Common Prayer is authorized and established, enacts, "that if any Minister whatsoever shall use any other open prayer, than is mentioned and set forth in the said Book," he shall be subject to deprivation and imprisonment. By" open prayer," the Act explains, "is meant that prayer which others are to come unto, and hear, in common Churches and private Chapels." Before the overthrow of the Church of England in the middle of the seventeenth Century, the boundaries of moderation were transgressed; and this form of "bidding " prayer was changed into an irregular prayer, and the addition of enthusiastic effusions soon brought the Common Prayer into contempt, and the Church into ruin. It is ordered, that if there be no Sermon, "one of the Homilies' already set forth, or hereafter to be set forth by authority," shall be read. The "Homilies" of Cranmer, Ridley, and Latimer, were published in 1547; and whatever they contain, may be considered as the doctrine of the Reformers. The second Book of "Homilies" was published in 1563, the year of the Convocation. When the Protestant Religion had been restored by the accession of Queen Elizabeth, it was thought expedient, that the Liturgy and Articles should be revised; and upon this occasion the second Book of "Homilies was added. The persons employed in some part of this work, were Divines of the Church of England, who had fled to the Continent upon the persecution of Queen Mary. Some of them, during their banishment, took up their residence in Germany and Switzerland, and might probably have been inclined to favour some peculiar doctrines of Calvin. It could not, therefore, be expected, that the Book of " Homilies" composed by them, should be altogether so free from some Calvinistic peculiarities, as that which was published at the commencement of King Edward's reign. Of the second Book of" Homilies," however, the authors have never yet been authentically ascertained. Of the first part, "the Homily of Salvation," it seems to have been the work of Cranmer.° The same may perhaps be conjectured of the second "Homily of the misery of mankind;" of the fourth, "of the true and lively Faith," and of the fifth, "of good works." In the twelfth, "against contention and brawling," the pen of the honest Latimer may perhaps be traced. The twelfth, "in three parts, against whoredom and adultery," was doubtless the work of Thomas Becon, one of Cranmer's chaplains. The two Books of "Homilies are indeed recommended to us in the 35th Article, with particular reference to the times in which they were written. They are said, in general terms, "to contain godly and wholesome doctrine." The "Offertory" contains certain sentences from the Scriptures, which were sung or said whilst the people offered their alms. We are commanded to "honour God with our substance." The wise men of the East offered their costly presents, and offerings were made in the earliest times." q Strype's Life of Cranmer, p. 149. P Becon's Works, 1564, collected and published by himself, in which this Homily may be found. Vol. II. fol. 157. 9 Matthew ii. 11. r Genesis iv. 4. Exodus xxv. 2. Deut. xvi. 6. Matt. v. 23. A Prayer here follows" for the whole state of Christ's Church." The word "indifferently," in this prayer, originally meant "impartially." Exhortations are now read before the celebration of the "Holy Communion." These are exhortations to the unprepared to forbear to come to the Communion, and to invite those that are prepared. Such was the custom in the Greek Church. In this part of the Service, the words "we eat and drink our own damnation," mean, that we shall be guilty of a greater sin, and are therefore liable to punishment from God; but, like other sins, it may be repented of and forgiven, through the merits and for the sake of our blessed Redeemer. S After an humble confession of sins, and promises of future fidelity and service, the Priest pronounces that God may forgive the communicants, and comforts them with the recital of other sentences from the Scriptures. He then exhorts them to "lift up their hearts;" to leave behind them all the cares and anxieties of this life, and to fix their hearts and affections upon Heaven. The people answer, "We lift them up unto the Lord." Chrysostom in Heb, hom. 9. in Ethic. |