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correspond with Prov. ii. 16, to which passage the hymn refers. Hymn 41 is taken from the supplement to Tate and Brady, and v. 3 is,
“ His bride herself has ready made,
How pure and white her dress ;" the meaning of which is not very clear; but in Mr. Horne's Manual it stands,
“ His bride, the Church, is new arrayed,
How pure,” &c.; in conformity with Rev. xix. 18. The original of hymn 51 is,
“ O thou, that from the mouth of babes,
Art wont of old to perfect praise;" of which the words in italics are strange, if not a bull; but our author has properly amended them,
“O thou, that from the mouth of babes,
And infant tongues, didst perfect praise ;" as Matt. xxi. 16. For equally judicious improvements, see hymn 52, v. 2, 4.—56, v. 4.-58, v. 1.–60, v. 2, 5.—62 throughout; to which, for the sake of brevity, we merely refer.
To the Psalms and Hymns thus judiciously selected and revised, the compiler has prefixed an ARRANGEMENT, by which they are adapted to every Sunday, Festival, &c. of the Church throughout the year. This must have cost much time and thought, which, we think, have been well bestowed, since it will contribute to the very desirable object of rendering the psalmody accordant with the service for the day. The plan pursued in this arrangement is thus stated :1. For the MORNING-Service, three portions are assigned; viz.
(1.) After the third collect, where a psalm is now generally sung, conformably to the directions of the Rubric.
(2.) At the end of the Morning Prayer and before the Communion Service. This Psalm is generally the same which was directed by the Rubric, in the first Liturgy of King Edward VI. (printed by John Oswen, at Worcester, in 1549); and which was adapted to the respective Sundays or Festivals. From its being directed to be sung or said, while the officiating minister made his entrance within the rails of the altar, it was called Introitus or Introit.
(3.) After the Communion Service and before the Sermon. 2. For the EvenING-SERVICE, two portions are assigned; viz. after the third
Collect, and before the Sermon. 3. Where there is a THIRD SERVICE, any portions can be selected at the
option of the Officiating Minister; or, some one or more of the portions for Morning or Evening may be repeated, as the congregations will most
probably be composed of different persons. 4. 'Where it is usual to sing after the sermon, either of the concluding hymns
or doxologies may be selected.
In this ARRANGEMENT, for every Sunday, &c. in the year, references are placed within parentheses, pointing out those passages in the first lesson, epistle, or Gospel, or to the collect for the day, to the subjects of which the Psalms, &c. are generally applicable.—Pp. xvii. xviii.
From the observations which we have made, it must be evident that Mr. Horne's Manual of Parochial Psalmody is not a mere con
e marefully revissalms, and of venient portier
pilation of Psalms and Hymns. The author, exercising a sound discretion, has selected convenient portions of the old and new versions of the Psalms, and of the most approved Hymns, which he has carefully revised, and adapted for public worship, and arranged for every Sunday throughout the year. To please all in such an undertaking, when we consider the infinite diversity of tastes and opinions, were a perfectly hopeless task; but after an attentive examination of the work before us, we can cordially recommend it to the attention of the public, and particularly of our brethren among the clergy, as a judicious and valuable compendium of psalmody.
From any discussion of the question as to the propriety of introducing "UNAUTHORISED HYMNS into our congregational worship, we have purposely abstained. Our remarks on this subject were intended to go no farther than to enforce the expediency of using some hymns; but whether in the present constitution of the Church it be justifiable to use any at the discretion of the officiating minister, we have not the presumption to decide. It appears, indeed, to us previously requisite to ascertain what is meant by being duly authorised, a point which we have never seen satisfactorily determined, and which has been strangely neglected in the controversy to which the question has given rise. Is this authority to come from the Convocation ? Alas! this body, to the great regret of so many churchmen, is in effect defunct. From the United Parliament? Then, we fear, it were vain to expect it. From the Royal licence ? or from the Bishops in their respective Dioceses? These last may seem the proper authorities to regulate the performance of divine worship; but then it might possibly fail of producing that unity of practice, the violation of which the anti-hymnists so strongly reprobate. Many, however, of the most enlightened advocates of Christian hymns wish only for a collection sanctioned by the recommendation of those who occupy influential stations in the Church, not so authorised as to be legally binding upon the clergy, in the persuasion that it would gradually, yet certainly, work its way into general estimation and use. As to the success of this, and other suggestions, we shall offer no opinion; but if the old version of the Psalms be, as is confessed, unsuitable to the taste and refinement of the present age; it' the version of Tate and Brady be often faulty : if the portions of the Psalms should be judiciously selected, in order that the congregation may sing with the understanding; if, in addition to the strains of the sweet singer of Israel, something more evangelical is required in the service of a Christian assembly; if it be a widely-extended opinion, even among those who are most attached to the national Church, that our psalmody is, in its present state, the least edifying part of her devotional services; and if there be a prevailing, nay, almost universal wish for
mighhich the anti-hened advocates ommendation ofised as to be
y the recomme so authorised would gre
some improvement in this department of her public worship, we cannot but express a hope that the members of the Establishment will not long be without a Manual of Psalms and Hymns, so sanctioned as to satisfy the most scrupulous, and so compiled as to be a fit accompaniment to our admirable Liturgy.
As to the selection of the psalm and hymn tunes, which are adapted to the above Manual, we will say but few words. In the execution of his design, Mr. Henshaw has very properly given the preference to those fine Church tunes, which have so long been familiar to the ear and delightful to the minds of the devout members of our Church. Among these, we recognise the compositions of Ravenscroft, Drs. Arnold, Burney, Croft, Dupuis, Harrington, Heighington, Howard, Nares, Randall, Worgan, and Wainwright, the Venerable and Rev. Wm. Jones, of Nayland, Sir George Smart, and others. To their productions have been added several popular and modern tunes, together with some compositions by Luther, Handel, Haydn, Mozart, Pleyel, Beethoven, and other distinguished foreign masters in the art of sacred music. Mr. Henshaw has furnished an original melody, called Peterborough; and he has admirably arranged a composition of Beethoven's for the ninetysixth Psalm of the New Version, Jackson's (of Exeter) grand tune being suited only for choirs, or professional singers, not for congregational worship. The tunes called St. Philip's and Paris are of foreign origin: they are very pleasing, and have been harmonized and arranged by Mr. Jollie, organist of St. Philip's chapel, Waterlooplace. Two double chants, a Kyrie Eleeson, and a “ Glory be to Thee, O Lord,” with a Doxology, conclude Mr. Henshaws publication, which we recommend to the attention of those clergymen who are desirous of improving Church psalmody among their congregations; as the tunes are so arranged that they may be learnt with facility, after being heard once or twice, by every one who has the slightest ear for music. As much inconvenience has frequently arisen in consequence of grave, or other unsuitable tunes, being appropriated to cheerful words, and vice versa, Mr. Henshaw has prefixed a table (copied from Mr. Horne's Manual of Parochial Psalmody) explaining the nature of the various metres occurring therein, and disposing the tunes in classes, whether grave, cheerful, plaintive, &c. with references to those psalms or hymns, to the general character of which they are best adapted. This we consider an improvement, as it will save the clergy much trouble in the selection of tunes, at the same time that organists or choirs will be enabled in the first instance to choose those which are best known, and afterwards gradually to add other appropriate melodies.
Aer. II.-A Scriptural Investigation of the Doctrine of Holy Places.
A Sermon, preached at the Church and Chapel of St. John, at Hackney, on the Two succeeding Sundays, the 28th of December, 1828, and the 4th of January, 1829, on occasion of the Royal Letter in aid of the Society for Repairing, Enlarging, and Building of Churches. By the Rev. H. H. Norris, A. M. Perpetual Curate of St. John's Chapel, Prebendary of St. Paul's and of Llandaff, and Chaplain to the Earl of Shaftesbury. London: Rivingtons. 1829. Pp. 56.
A Brief notice is all that we usually afford to single sermons; and there must be something either specially bad or specially good within the compass of half an hour's reading, the exposure or commendation of which will exceed the limits of our Literary Report. The discourse before us is not only of the latter order in regard to the excellence of the matter, and the importance of its subject; but the depth of research which it exhibits entitles it to much more than ordinary attention. In its published form, with a preface and three appendices, it assumes the form of a dissertation rather than a sermon; and presents a full and comprehensive investigation of the doctrine of holy places, the means and intent of their sanctification, the awful consequences of their desecration, and the duty of the Christian world to provide an adequate number for the universal hallowing of God's name. Mr. Norris has selected for his text the petition of the Lord's Prayer relating to this Christian duty; and after tracing its dependence upon the two succeeding petitions, he proceeds to explain the meaning of the expression, Name of God.
To come at once to the true import of the expression-name of God—it is only necessary to advert to our Lord's intimation respecting the Divine Being, that His person " no man hath seen at any time;" because, as God declares himself, " no man can see it and live;" and, therefore, when Moses besought Him, “ shew me Thy glory," He replied, “ thou canst not see My face, but I will proclaim the name of the Lord before thee.” The name of God, then, is that symbol of the inaccessible Divinity, which represents Him here below to us frail and fallen creatures, and is, to ail intents and purposes, Himself subdued in glory to our capacity of endurance, in all the respects of intercourse between us; both as we are the works of His hands, and the objects of His redeeming love; and in all the interchanges of providential and mediatorial superiutendance on His part, and of duty, affection, and penitence on ours. Thus, with reference to God, His name is said to be “ a strong tower" L a defence, "--that through which "enemies are overcome,” and “the horn of those in covenant with Him exalted :” and thus also is it said of men, that they " love His name,”-that they “ fear it,”_" trust in it,"_"call upon it,”—walk in it, and “ suffer for its sake.” In all which instances God himself is obviously spoken of representatively, under the symbol of His name, it being the divine appointment compassionately accommodated to the distempered state of man, as David sets it forth with critical discrimination, that His “glory should be set above the heavens,” whilst His " name should be excellent in all the earth.”— Pp. 3, 4.
To make this name excellent- to make it the object of fear and dread, as well as of trust and confidence, to those to whom it was revealed, was the purpose of the Almighty from the earliest times. Immediately upon the introduction of the Mosaic economy he announces his intention of recording it among his chosen people, and promises that, “in all places where he shall so record it, he will come unto them and will bless them." The fulfilment of this promise was accomplished in the setting up of the tabernacle and in the dedication of the first and second temples ; to which the author necessarily confines himself as the retrospective limit of the inquiry in the sermon itself; reserving for an appendix the consideration of the sacred records respecting holy places, antecedent to the Mosaic dispensation. In this appendix the reader is conducted backward, through the patriarchal ages, from God's declaration to Moses from the burning bush, that Mount Sinai, whereon he stood, was holy ground, and that his people should in after ages serve him there, (Exod. iii. 1, 1 Kings xix. 8,) to the sacrifices of Cain and Abel, which were evidently offered at a set time and in a set place of religious designation.
Thus does it appear, that throughout the whole of the covenanted intercourse between God and His ancient people, His jealousy for the sanctity of His great name most punctiliously limited the invocation of it to places of His own special selection, where, conformably to the announcement made to Moses, it was recorded by Himself, and that, moreover, with such circumstances of awful solemnity and reservation, as most impressively proclaimed Him“ very greatly to be feared in the assembly of His saints, and to be had in reverence of all them that are about Him.”—Pp. 14, 15.
The means however which were thus taken by the Almighty for the sanctification of his holy name among his chosen people, was only preparatory to the extension of his worship among the Gentiles. This his ultimate purpose he clearly intimated by the appropriation of a court in his house to their reception as worshippers before him ; by putting it into the mind of Solomon to engage the co-operation of a heathen nation in the erection of the first temple ; and by ordain. ing a heathen prince to superintend the building of the second, which his successors enriched with all things necessary to the sacred service. Hence it was that our Saviour, both at the commencement and the close of his ministry, cleansed the court of the Gentiles from those profanations which had been suffered to pollute it: citing at the same time the prophetic declaration, that “ His house should be called the house of prayer for all nations." But the iniquity of Israel was now nearly at its full; the “ abomination of desolation" was doomed ere long to stand in the holy place, and the house of prayer to be transferred to another chosen people. Henceforward, according to the prediction of Malachi, (chap. i. 11,)“ dwellings for his name, where he would record it, were to be erected in every place :" and our Lord himself sanctified the first Christian house of prayer by the