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either anthem or hymn, save the Sanctus and the Gloria in Excelsis. Too often, indeed, while the Sanctus and Gloria in Excelsis, appointed to be sung, have been left unsung, an unsanctioned hymn has been introduced into this most sacred service. And if a hymn may not be introduced in the Communion Office, is it not a great question whether a sacramental hymn, such, for instance, as “My God, and is Thy Table spread,” as sung by the general congregation, can tend to edification, when by far the greatest proportion of them habitually absent themselves from the table of the Lord ? Surely, words displaying a warm and lively interest in the holy communion and a great concern at the neglect of it, put thus in their mouths, can only increase the fearful unreality about holy things which so largely abounds amongst us.

A few words may be devoted to the consideration proper times for the introduction of the hymn. One obvious place will occur, that which is appointed for the anthem ; for as hymns and private compositions have formed a portion of the anthem-books from the times of the Reformation, the anthem may be understood to embrace“hymns” in its meaning. The practice of introducing the Morning 8 and Evening Prayer with a hymn has been very generally abandoned, and with great reason, as opposed to the spirit of the service, which commences with the language of repentance, confession, and absolution, as preparatory to prayer. Any introduction of the language of praise is the more to be deprecated, as our Church has remarkably deviated from the Church of Rome in this respect. The next place, then, for the introduction of a hymn, would be after the Morning Prayer, and before the Order for Holy Communion, in the morning; and after the Evening Prayer, and before the sermon, in the evening. A hymn is indeed used after the Nicene Creed, and immediately before the sermon in the morning service, in many places; but this practice, besides its want of authority, destroys the connexion of teaching which is meant by the Church to be exhibited in the gospel, creed, and sermon. The place of the anthem therefore, and that after the Morning and Evening Prayer is finished, are the places which have been provided for in this collection. Another place is that at the conclusion of the evening sermon, where, without the violation of any rule or principle and with great increase to devotion, a hymn may be introduced ; and, accordingly, a hymn for the holydays of our Blessed Lord, and two evening-hymns, have been supplied at the end of the collection with this view. Where, too, an Apostle is also a martyr, it is obvious that one of the hymus for a martyr might take the place of the usual Evening Hymn.

8 As a suggestion has been recently made, and catholic practice professedly asserted in support of it, that hymns should be used in village churches before the clergyman, who is often late, owing to variations in the time in country places, arrives; the compiler ventures to express his opinion that all congregational singing in church conducted without the presence of the minister is contrary to the analogy of public worship. In no case should the congregation be left without the presence of one clergyman to preside while any act of Divine worship is being performed.

It may have been just possible to have provided two suitable hymns for every morning and two for every evening, as well as for the principal festival days; though, it is to be feared, the additions would have been very unequal to the general character of the hymns in this book. But, besides that there is no good reason why a congregation should not sing the same hymns morning and even. ing, but rather the contrary, inasmuch as both hymns and tunes thus become the more familiar to them, the great labour of preparing a choir for the constantly recurring service is thus materially reduced.

It will be seen that the ancient hymns, which comprise about one-third of the whole collection, have not been selected to the exclusion of more modern compositions ; but because, in addition to their claims as venerable monuments connecting us with the ages that are past, they


truly harmonize with the doctrine of the Church of England, and are calculated, better than any others that could be found, to illustrate her ritual services. The version of the Veni Creator Spiritus adopted by our Church in her

Ordering of Priests” and “Consecration of Bishops," has not been inserted in this collection. It seemed to the compiler very desirable that it should be held sacred to the peculiar and solemn use to which the Church has separated it.

The sources whence the hymns have been obtained are acknowledged in the Index. A rapid glance at the frequent recurrence of most respected names, will furnish some idea of the character of the whole collection. The compiler has ventured to supply doxologies wherever they were needed, which was the case with almost all the modern hymns. Some of these are compilations and adaptations, and some are original.

It was thought desirable to add a list of tunes to which the hymns are sung by the congregation of which the compiler is the Minister. An attempt has been made, as nearly as might be, to provide an appropriate tune for each hymn, the compiler being persuaded that the practice of applying tunes to any metre to which they may be sung is very much calculated to neutralize the full influence of the Christian hymn. It is obvious that Church music should be as much associated with words in people's minds, as secular music is with the songs to which it is adapted. As it is, there are few Ecclesiastical tunes, and fewer Christian songs, which can be said to have obtained a place in the affections of the people. May not this, in part, be owing to the constant practice, even in the same church, of varying the tune to the same words? A hymn and its appropriate tune were designed to go togetherthe tune to suggest the words of the hymn, the hymn to call up the memory of the tune; the hymn to impart a sentiment to the tune, and, in turn, to catch an impression

and feeling from it. Whereas, all the solemn and affecting associations connected with both, thus mutually reacting upon each other, have commonly been altogether disregarded.

That these and all his labours may tend to the glory of God and the advancement of His Church on earth, and more especially may promote the welfare of that branch of it, of which it is his great happiness and joy to be a member, and his high privilege to be a Minister, is the humble prayer of the unworthy compiler.

Hixon, Lent, 1850.

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