preserve them from being any way profaned: and being here set apart and consecrated by our office and ministry to thy service, let them always continue to be so employed, through Jesus Christ our only Lord and Saviour. Amen.' A form was prepared in 1712, by order of Queen Anne, which is said to have been subscribed by Convocation; but it cannot have been fully settled, for in 1714 it was again brought forward. The Bishops approved a Form of Consecrating Churches, Chapels, Churchyards or places of burial; and certain amendments were proposed by the Lower House: but the completion of this also was prevented by the proceedings respecting Hoadley. Thus we have no duly authenticated form for the Consecration of Churches.1 4. A Latin Form of Prayer, used at the meeting of Convocation, was printed in 1700: it is found in Parsell's Latin Prayer Book, and in the appendix to Percival's Original Services for the State Holydays.2 Form of Consecrating Churches. A Form the Bishops. approved by RECEPTION VERTS. 5. In 1714 there was also prepared, A Form for admitting Con- FORM OF verts from the Church of Rome, and such as shall renounce their errors. It was not regularly carried through both Houses of Convocation : but it is occasionally used, as offering the nearest approach to an authorized form.3 BIDDING 6. Before the Reformation, the prayer before sermon was called THE the bidding of the beads. The people were bid to pray, as the preacher successively named the subjects of their devotion. The same practice continued after the Reformation, the subjects introduced being gradually changed. When Henry VIII. assumed the 1 The Bishops are still left to the exercise of their own judgments in the one out of many existing forms which they adopt. Besides those which have been used by single bishops, four Services have claim to attention: that composed by Bp. Andrews was used by some other bishops, and by Archbp. Laud; Bp. Patrick's has an equal authority; Queen Anne's (1712) was subscribed by Archbp. Tenison, and only missed the formal sanction of Convocation and the Crown; and that of 1714 was a revision of the preceding Service, and approved by the House of Bishops. See Lathbury, pp. 441-444 Cf. Blunt, Annotated Prayer Book, p. 580. 3 It was drawn up at the command of the Queen, probably by Archbp. Wake. Lathbury, pp 426sq.; Wilkins, Concil. IV. 660. A form for receiving lapsed Protestants, or reconciling converted Papists to our Church,' said to have been written by Antony Dopping, bishop of Meath, was first printed separately in 1690, and was added, without authority, in the 4to Prayer Book of Ireland of 1700, and in the folio of 1721. 4 See ancient forms in Dr. Henderson's York Manual (Surtees Society), p. 123, pp. 219* sqq.; Maskell, Mon. Rit. III. p. 342: the form ordered by Henry VIII., in Hilsey's Primer, p. 329. See also Coxe's Forms of Bidding Prayer; L'Estrange, Alliance, pp. 253 sqq.; Freeman, 11. p. 115. The Bidding Prayer. The canonical form. title of supreme head of the Church of England, the name of the Pope was omitted, and especial care taken that the new title of the King should be correctly stated. The Form of bidding the Commonprayers is given in the Injunctions of Edward VI. (1547);1 prayer for the dead was still enjoined, until the form given in the Injunctions of Elizabeth (1559), which directed praise for the departed. It seems that this form was chiefly regarded by those who framed the Canons of 1604. According to the ancient custom, in issuing these Ecclesiastical orders, The Form of a Prayer to be used by all Preachers before their Sermons is given in the 55th Canon (1604): : 'Before all Sermons, Lectures, and Homilies, the Preachers and Ministers shall move the people to join with them in prayer in this form, or to this effect, as briefly as conveniently they may: Ye shall pray for Christ's holy Catholic Church, that is, for the whole congregation of Christian people dispersed throughout the whole world, and especially for the Churches of England, Scotland, and Ireland: and herein I require you most especially to pray for the King's most excellent Majesty, our sovereign Lord JAMES, King of England, Scotland, France, and Ireland, defender of the faith, and supreme governor in these his realms, and all other his dominions and countries, over all persons, in all causes, as well ecclesiastical as temporal: ye shall also pray for our gracious Queen ANNE, the noble Prince HENRY, and the rest of the King and Queen's royal issue: ye shall also pray for the Ministers of God's holy word and sacraments, as well Archbishops and Bishops as other Pastors and Curates: ye shall also pray for the King's most honourable Council, and for all the Nobility and Magistrates of this realm; that all and every of these, in their several callings, may serve truly and painfully to the glory of God, and the edifying and well governing of his people, remembering the account that they must make: also ye shall pray for the whole Commons of this realm, that they may live in true faith and fear of God, in humble obedience to the King, and brotherly charity one to another. Finally, let us praise God for all those which are departed out of this life in the faith of Christ, and pray unto God, that we may have grace to direct our lives after their good example; that, this life ended, we may be made partakers with them of the glorious resurrection in the life everlasting; always concluding with the Lord's Prayer.' It appears from various Sermons extant that, from the early period of the Reformation downwards until the year 1662, no exact 2 Ibid. p. 235. 1 Cardwell, Doc. Ann. I. p. 21. rule was observed as to the position of the prayer: it was used either before, or after, or more commonly in, the Sermon.1 Strictly to comply with the Canon requires that the subjects which are there specified should be mentioned briefly, whether in the bidding or precatory form, always concluding with the Lord's Prayer. The practice was to say a Collect with the Lord's Prayer 2: the more usual practice now is to say a Collect only and inasmuch as the Sermon, except on rare occasions,3 is preceded by the Common Prayers, in which the specified subjects of petition have been introduced, the object of the Canon is sufficiently answered. The use, however, of an extempore prayer, unless it be modelled after the form in the Canon, is quite unauthorized.* The Bidding Prayer. HYMNS. 7. The use of Metrical Hymns began in the Churches of the METRICAL East, and was brought into the West by Ambrose, bishop of Milan (374), who composed hymns in Latin to the glory of the Holy Trinity for the people to sing in church to preserve them from the Arian heresy. Hilary also composed a book of hymns; and 1 See the instances collected by to be used before sermon ; but Lathbury, Hist. of Convoc. pp. 210 nothing was concluded. Lathbury, sq. note: e. g. Latimer's Two Ser- p. 212, note. See Blunt, Parish mons preached before the Convoca- Priest, p. 330. tion, in the morning and afternoon, June 9th, 1536-the prayer is at the conclusion of the morning sermon (p. 40, ed. Park. Soc.); and Wren, preaching at Whitehall, in 1627, calls upon the people to pray after the text is named and the scheme stated. 2 It is stated that this practice commenced in the reign of William, to evade the recognition of his supremacy; so that, in its origin, it was a mark of disaffection to the Government. On the other hand, in the time of George I. some clergy incurred the charge of disaffection for using the bidding prayer, as if they would only call upon the people to pray for the king. Lathbury, p. 211, note. 3 At the University sermons, and in cathedrals, as also on occasions of more than usual solemnity, the bidding prayer is always used. In the Convocation of 1661, a committee of the Lower House was appointed to compile a form of prayer 5 Augustin. Confess. IX. 7, 'Tunc hymni et psalmi ut canerentur secundum morem Orientalium partium... institutum est.' See Freeman, Principles of Divine Service, I. p. 100. 6 Prosper. Chron. (an. 386) ap. Pagi Crit. 1. 569, Hymni Ambrosii compositi, qui nunquam ante in Ecclesiis Latinis modulis canebantur.' The singing of these hymns was intended to relieve the people in their nocturnal prayers and watches in the time of the Arian persecution ('ne populus moeroris tædio contabesceret,' August. ubi sup.), and to fix in their memories the phraseology of the orthodox faith: Ambros. cont. Auxentium de Basilicis tradendis, § 34, 'Hymnorum quoque meorum minibus deceptum populum ferunt. Plane, nec hoc abnuo. Grande carmen istud est, quo nihil potentius. Quid enim potentius quam confessio Trinitatis, quæ quotidie totius populi ore celebratur? Certatim omnes student fidem fateri, Patrem et Filium et Spiritum Sanctum norunt versibus car Early Latin Metrical Psalms and English Hymns in the Primer, but not in the Prayer Book. Hymns translated by the German, Reformers. Mamertus, or Mamercus, bishop of Vienne in France, collected the psalms and hymns and lessons, proper for the festivals, which were used in his Church, and composed some hymns.1 2 Cranmer appears to have attempted to translate some of the fine old hymns from the Breviary, at the same time that he was putting forth the Litany in English (1544). In a letter which has been referred to,2 written to Henry VIII. on the 7th of October in that year, he speaks of the suitable musical notation for that, as also for other parts of the Service: 'in mine opinion, the song that shall be made thereunto would not be full of notes, but as near as may be for every syllable a note;3 so that it may be sung distinctly and devoutly, as be in the Matins and Evensong, Venite, the Hymns, Te Deum, Benedictus, Magnificat, Nunc dimittis, and all the Psalms and Versicles; and in the Mass, Gloria in excelsis, Gloria Patri, the Creed, the Preface, the Pater noster, and some of the Sanctus and Agnus. As concerning the Salve festa dies, the Latin note, as I think, is sober and distinct enough; wherefore I have travailed to make the verses in English, and have put the Latin note unto the same. Nevertheless they that be cunning in singing can make a much more solemn note thereto. I made them only for a proof, to see how English would do in song.' In Henry's Primer, of the following year (1545), we find English versions of seven hymns, one for each Service, according to the old division of the seven hours of prayer; but in Edward's reformed Primer the Hymns are omitted. They were entirely discarded from the reformed Prayer Book, with the single exception of the Hymn, 'Come Holy Ghost, eternal God, &c.,' which has been retained in the Ordinal. We have thus lost the hymns which had been sung for many centuries, suited to the times of day and to the Festivals, although these formed the portions of the old Service which admitted of the most easy adaptation to the genius of the Reformers' music. And this is the more remarkable, since Luther had versified many of the hymns, together with some of the prædicare.' Opp. t. VI. p. 63, ed. 1 See Bingham, Antiq. XIII. 5, in the Thesaurus Hymnologicus of Hermann Daniel. See above, p. 11; and an article in the Quarterly Review (April 1862), cx1. p. 318. 2 Above, p. 21. Cranmer's Works, II. p. 412 (ed. Park. Soc.). 8 See the Preface to printed editions of the Sarum Hymns (1541 and 1555), in Maskell, Mon. Rit. 1. p. xcv. Psalms, the Lord's Prayer, many parts of his Liturgy, and even his Metrical Psalms and Hymns. Marot's verse. Versions of the Hymns, however, did not find favour with the English or Swiss reformers in the 16th century. The substitute for them was a metrical version of the Psalms. This was first Psalms in attempted by Clement Marot, a member of the Sorbonne at Paris, and groom of the bedchamber to Francis I. (circ. 1540). His first publication consisted of thirty Psalms, to which he afterwards added twenty more. The Psalter was completed by Beza, and published at Strasburg in 1545, and adopted by Calvin (1553), with a number of simple melodies adapted to the Psalms by an otherwise unknown musician, Guillaume Franc, who must be regarded as the founder of modern psalmody. Psalms. Several of the Psalms were translated into English metre during the latter part of the reign of Henry VIII. by Sir Thomas Wyatt, and printed in 1549. This version, however, is lost. Our ‘Old | Sternhold's Version' of the Psalms originated with Sternhold, who was groom of the robes to Henry VIII. and Edward VI. At the time of the revision of the Prayer Book3 (1551-2) he had versified thirtyseven Psalms, which he set to music and sung to his organ, to the 1 'The hymn-book of the Picards and Bohemian Brethren, printed with musical notes at Ulm, in 1538, shows that the melodies used by these sects originated from the chants to which the ancient Latin hymns of the Romish Church were sung. For in this book there are translations and imitations in German metre of most of the hymns and proses still used in the Romish Church.' Burney, Hist. of Music, III. pp. 30 sq. 2 Encycl. Londin. art. Psalmody. 3 It has been conjectured that the custom was gaining ground of singing metrical compositions, and for this reason the Introit was omitted in Edward's Second Prayer Book. (Shepherd, Introd. p. 1.) Sir John Hawkins (Hist. of Music, III. p. 518) says that Sternhold's Psalms were first printed in 1549; and a clause (Sect. VII.) in Edward's first Act of Uniformity has been supposed to contain the authority for their use, providing 'that it shall be lawful for Organs are mentioned by Greek |