[1]James Martineau, vol. ii. p. 99.
[2]_Christian Year_ (Fifth Sunday in Lent).
[3]Ibid. (Preface).
[4]‘The general Church histories mostly neglect or ignore hymnology,
which is the best reflection of Christian life and
worship.’—Schaff: _Mediaeval Christianity_, ii. 403. See also
Lilly’s _Christianity and Modern Civilization_, ch. v., ‘The Age
of Faith.’
[5]_Church Hymns_ (revised edition, 1903). A new edition of _Hymns
Ancient and Modern_ is being prepared.
[6]Ordained.
[7]John Ellerton: _Principles of Hymn-book Construction_, p. 228.
[8]Keble’s _Occasional Papers and Reviews_, 1877, p. 92. This essay, a
review of Josiah Conder’s _Star in the East_, was published in the
_Quarterly Review_, 1825. The quotation from Burns will remind
many readers of Keble’s own lines (Third Sunday in Lent)—
There’s not a strain to Memory dear,
Nor flower in classic grove,
There’s not a sweet note warbled here,
But minds us of Thy love.
[9]The words rendered ‘meditation’ in these verses are not the same.
The one perhaps suggests the devout meditation which is murmured
half aloud, the other silent converse or communing with oneself.
[10]Lightfoot’s _Colossians_.
[11]Trench’s _Synonyms of New Testament_.
[12]Εἰς τὸ τέλος ἐν ὕµνοις, ψαλµὸς τῷ ’Ασάφ, ᾠδὴ πρὸς τὸν ’Ασσύριον.
[13]Neh. ix. 5.
[14]Ps. xxii. 3 (R.V.), margin.
[15]Isa. lx. 18.
[16]Cf. Jer. xlix. 25.
[17]Cf. Eph. v. 20: εὐχαριστοῦντες πάντοτε.
[18]Heb. xiii. 15.
[19]C. G. Rossetti.
[20]C. Wesley.
[21]_The Holy Year_, pp. xxxii., xxxiii.
[22]_The Hymn Lover_, p. 146.
[23]_Hymns of the Christian Church and Home_ (Preface).
[24]Longfellow’s _The Singers_.
[25]Herbert’s _A True Hymn_.
[26]Cary’s _Dante_, Par. xiv.
[27]There is an article in the _Journal of Sacred Literature_ for July
1864, on ‘Eccentricities of Hymnology: Early Moravian Hymn-books,’
which gives abundant illustrations to justify Southey’s statement
that ‘the most characteristic parts of the Moravian hymns are too
shocking to be inserted here’ (_Life of Wesley_).
[28]‘Viatrix,’ in an article on ‘The Tramp Ward,’ in the
_Contemporary_ for May 1904, says, ‘I have discovered that this
(“Lead, kindly Light”) and “Abide with me,” with “Jesu, Lover of
my soul:” are tramps’ favourites.’
[29]Matthew Arnold’s _Progress_. These lines were altered, much for
the worse, in later editions.
[30]Martineau’s _Hymns for Church and Home_ (Preface).
[31]Ps. lxxxi. 1 (P.B.V.).
[32]St. Augustine on Ps. lviii.
[33]Ps. lxviii. 20 (R.V.), ‘God is unto us a God of deliverances.’
[34]Exod. xv. ‘The song is, of course, incorporated by E from an
earlier source, perhaps from a collection of national poems....
Probably, however, the greater part of the song is Mosaic, and the
modification or expansion is limited to the closing verses; for
the triumphant tone which pervades it is just such as might
naturally have been inspired by the event which it
celebrates.’—Driver’s _Literature of the Old Testament_.
[35]Wordsworth’s _Ode to Duty_.
[36]Edward Irving’s _The Book of Psalms_, Works, i. p. 410.
[37]Cheyne.
[38]Cheyne.
[39]Kirkpatrick’s _Psalms_ (Cambridge Bible).
[40]Irving’s Introduction to Horne’s _Psalms_, Works, vol. i. p. 416
(slightly abridged).
[41]The _Holy Year_, p. xxxviii. The Bishop refers in a note to ‘one
modern hymn, beginning, “My God, the spring of all my joys,” and
consisting only of twelve (_sic_) lines, in which the pronouns _I_
and _my_ occur no less than eleven times.’ He might have added
that in the twelve lines of Ps. xxiii. personal pronouns occur
seventeen times, and that ‘My God’ occurs fifty-eight times in the
Psalter.
[42]There are, of course, Psalms of the Old Testament not included in
the Psalter admirably adapted for Christian worship. See Part II.
of Dr. Barrett’s _Congregational Church Hymnal_.
[43]‘We have been especially glad to mark the essentially metrical
structure of the Lord’s Prayer in St. Matthew’s Gospel, with its
invocation, its first triplet of single clauses, with one common
burden, expressed after the third but implied after all, and its
second triplet of double clauses, variously antithetical in form
and sense.’—Westcott and Hort, Introduction, p. 320.
[44]W.H., Introduction, p. 320.
[45]‘_Adfirmabant autem, hanc fuisse summam vel culpae suae vel
erroris, quod essent soliti stato die ante lucem convenire,
carmenque Christo, quasi deo, dicere secum invicem._’—Pliny, _Ep._
x. 97.
[46]Eusebius: _Ecclesiastical History_, x. 28 (Bohn’s translation).
[47]Eusebius, vii. 24.
[48]_Confessions_, ii. pp. vi., vii.
[49]Trench’s _Sacred Latin Poetry_, pp. 81, 82.
[50]‘Most old MSS. read _munerari_. The common reading, “_in gloria
numerari_,” does not appear to be found in any MSS., but is in
many (not all) printed editions of the Breviary from about 1491
onwards. Mr. Gibson suggests that it is not so much due to the
natural confusion of letters as to the well-known words added by
Gregory the Great to the canon of the Mass _in electorum tuorum
jubeas grege numerari_.’—_Dictionary of Hymnology_, p. 1121.
[51]Cf. Pss. xxxiii. 22; xxxi. 1; lxxi. 1 (P.B.V. & R.V.).
[52]Hutton’s _English Saints_, p. 208.
[53]The Sarum Breviary reads, _Et nox fidei luceat_.
[54]Mone’s _Hymni Latini_, i. 381.
[55]Masters, 1852.
[56]_Church Hymns_, 586, Cædmon, Tr. R. M. Moorsom; 212, Bede, Tr. C.
S. Calverly.
[57]Coverdale’s _Remains_ (Parker Society, 1846). The original is a
German hymn beginning _Ich ruf zu dir, Herr Jesu Christ_. Miss
Winkworth, in her _Chorale Book_, described it as anonymous, but
Julian ascribes it to Johannes Agricola (1492-1566). Miss
Winkworth’s translation begins, ‘Lord, hear the voice of my
complaint,’ Rev. A. Tozer-Russell’s, ‘Lord, Jesus Christ, I cry to
Thee.’
[58]Miller’s _Singers and Songs of the Church_.
[59]‘We mention the name of Clement Marot, important here chiefly for
the influence he might have had. For he translated the Psalms into
French verse, put them to tunes, and set the Court singing them.
Let us think for a moment what England owes to those sweet and
simple hymns which it is our godly fashion to sing in the churches
and in the homes from earliest childhood, and which form a link to
connect our religion with our daily life. Let us only try to think
what we should be without these. And then give praise to Marot,
for it was he who gave to France what should have been the
foundation and beginning of a national book of praise and service
of song, had not the bigots, the stupid mischievous bigots,
stopped the singing because they pretended to see heresy in the
words—David’s words. And France is without hymns to this
day.’—Besant’s _Essays and Historiettes_, ‘The Failure of the
French Reformation,’ p. 78.
[60]A full and interesting account of the Old Version is given in
Julian. Holland’s notices of these writers are also good.
[61]_Wode_ or _wood_, Anglo-Saxon = mad, violent.
[62]‘This literary curiosity occurs at the end of a book entitled, _A
godly Medytacion of the Christian Soule_, &c., compyled in
Frenche, by Lady Margarite, Quene of Naverre. This psalm is
reprinted in Park’s edition of _The Royal and Noble Authors of
Great Britain_.’—Farr’s _Select Poetry of the Reign of Queen
Elizabeth_ (Parker Society), 1835.
[63]Pight = pitched, laid.
[64]This hymn appeared in Bickersteth’s _Christian Psalmody_ in three
verses, of which Miller says, ‘two stanzas bear no resemblance’ to
Sandys’s original. The _Methodist Hymn-book_ cento is much nearer
to Sandys, though it has many variations.
[65]Farr’s _Select Poetry of the Reign of Queen Elizabeth_. The poem
has ten verses. Most are unsuited for congregational use, as may
be judged from the following lines:—
The carrion crow, that loathsome beast,
Which cries against the rain,
Both for her hue and for the rest
The devil resembleth plain:
And as with guns we kill the crow,
For spoiling our relief,
The devil so must we o’erthrow
With gunshot of belief.
[66]Palgrave’s _Treasury of Sacred Song_, p. 333. Palgrave gives five
of his poems.
[67]Condor gives three verses, but the third is very inferior to
these. The two I quote are included by Professor Palgrave and Mr.
Quiller-Couch in their anthologies. Conder apparently did not know
the author’s name. He took the verses from an ‘old collection.’
[68]From a MS. in the British Museum. Cf. the very full and
interesting article in Julian, p. 580.
[69]_Life of Ken_, ii. p. 201.
[70]Altered later to ‘I wake, I wake.’
[71]Altered to ‘void of.’
[72]Plumptre’s _Life of Ken_, vol. ii. p. 268.
[73]Plumptre’s _Life of Ken_, vol. ii. p. 288.
[74]_Christian Psalmist_, Preface, xviii.
[75]Preface to Austin’s _Devotions_, Edinburgh, 1789.
[76]_Dictionary of Hymnology_, Article: ‘Roman Catholic Hymnody.’
[77]_Arundel Hymns_, 77.
[78]_Poems_ (1872), p. 62.
[79]I quote Austin’s text. Wesley’s changes do not improve it.
[80]This hymn is from the _Office for Monday Lauds_.
[81]From Farr’s _Select Poetry of the Reign of James I._
[82]_Presbyterian Hymnal_, 531.
[83]Ken’s hymn for St. Matthew’s Day was edited by Bishop Walsham How,
and in that form appears in _Hymns Ancient and Modern_, and in
_Church Hymns_.
[84]_Worship Song_, 15; _School Hymns_, 6.
[85]There is a good sketch of Wither in Willmott’s _Lives of the
Sacred Poets_, and an excellent biographical introduction by Mr.
Edward Farr in _The Hymns and Songs of the Church_ (Library of Old
Authors). Both these volumes give striking portraits, the latter
one of the poet in his twenty-first year, surrounded by the
punning motto, ‘I grow and wither both together.’
[86]Barton did not always reach so high a level. One of his versions
of the ‘Te Deum’ is in this fashion—
The blest Apo-
stles glorious company,
Do praise Thy ho-
ly Name continually.
[87]_Religio Medici._
[88]The best illustration is the hymn beginning
Saviour, if Thy precious love,
Could be merited by mine.
No. 37 in the first edition of Wesley’s _Hymns_, No. 24 in the
last. I am sorry it was omitted from the _Methodist Hymn-book_.
[89]There is a delightful chapter on George Herbert in Lady
McDougall’s _Songs of the Church_.
[90]_Introductory Essay_, by J. H. Shorthouse, to Unwin’s facsimile
reprint of _The Temple_.
[91]Julian, ‘Psalters, English,’ p. 919.
[92]The story of the Scotch psalms and paraphrases I must leave. It is
well told in outline in Julian. The Scotch version has few
literary or poetic graces, but it has held the heart and guided
the mind of many generations, to whom it has been infinitely more
precious than the smoother and more poetic verses of Addison,
Heber, and Keble could ever be.
[93]This small witticism was repeated by Romaine in the preface to his
_Treatise on Psalmody_, though he had the good sense to strike it
out of his second edition, at the request, it is said, of Lady
Huntingdon.
[94]Preface to _Christian Psalmist_.
[95]_Treasury of Sacred Song_, p. 349.
[96]Watts has been unfortunate in his biographers. Mr. Paxton Hood’s
book is lively and interesting, but its style is amazingly
slovenly. Here is a curious sentence: ‘His daughter and sole
heiress, Margaret, married Thomas, Duke of Norfolk, so the estate
descended to the Howard family, and became the Duke’s place; he
lost his head; passing to his eldest son, he sold it in 1592 to
the mayor, corporation, and citizens of London.’ The writer adds,
naïvely, ‘This is a singular piece of history’ (p. 55).
[97]Julian, Article: ‘Congregational Hymnody.’
[98]Preface to _Psalms_. Dr. Martineau justified his own editing of
Watts’s hymns by this sentence. ‘Every adaptation of a Jewish
psalm to Christian worship affords an instance of theological
adaptation; and the same rule which is applied to Dr. Watts’s
hymns when their Trinitarianism is expelled, Watts himself has
systematically applied to David’s writings, in reforming and
spiritualizing their Judaism.’—Preface to _Hymns for the Christian
Church and Home_.
[99]_Lives of the Poets._
[100]One of Wesley’s Communion hymns begins—
Come to the supper, come,
Sinners, there still is room.
[101]The hymn has seven verses. It is given with slight alterations,
and the omission of one verse in Barrett’s _Congregational Church
Hymnal_, 497.
[102]Henry Ward Beecher included this song in his _Plymouth
Collection_.
[103]Julian, p. 831.
[104]_The Training of the Twelve_, p. 24.
[105]‘Joseph Hart,’ by the late Rev. B. A. Gregory, M.A., _City Road
Magazine_, December 1876.
[106]_Poems_ by Theodosia, vol. ii. (1780).
[107]Often begins in hymn-books with the third verse, ‘And O [Father]
whate’er of earthly bliss.’
[108]Julian, p. 332.
[109]Telford’s _Charles Wesley_, p. 245.
[110]Cf. Lightfoot’s _Colossians_, i. 27, iii. 16.
[111]Green’s _History of the English People_.
[112]_Short Hymns_, 2 Tim. i. 7.
[113]_Hymns and Sacred Poems_ (1739).
[114]_Church Hymns_ (1903), Preface.
[115]This verse is from the ‘hymn on my conversion,’ mentioned by C.
Wesley in his _Journal_, May 23, 1738. It was written at Mr.
Bray’s, Little Britain. Five verses are in the _Methodist
Hymn-book_, 358.
[116]Watts wrote ‘very.’ ‘Every’ is Wesley’s emendation.
[117]I quote the following verse as an illustration: in doing so there
is no risk of spoiling a hymn dear to anybody:—
Exempted from the general doom,
The death which all are born to know;
Enoch obtained his heavenly home
By faith, and disappeared below.
[118]Reprinted by Pickering in 1868 as ‘Bishop Ken’s _Christian
Year_.’
[119]These hymns are in _Hymns and Sacred Poems_ (1739). The Epiphany
hymn is in _Church Hymns_, 115, with alterations.
[120]Cf. _Paradise Lost_, bk. 1.
That with reiterated crimes, he might
Heap on himself damnation.
I cannot refrain from saying how much I regret the omission of
this hymn from the _Methodist Hymn-book_. It is retained by the
American Methodist Episcopal, Primitive Methodist, and others,
though the Primitive Methodist most unfortunately changes
‘flaming’ into ‘loving’ eyes in verse 3, apparently overlooking
the reference to ‘His eyes were as a flame of fire.’
[121]_Hymns on the Lord’s Supper_, by John and Charles Wesley,
presbyters of the Church of England. With a preface concerning the
Christian Sacrament and Sacrifice, extracted from Dr. Brevint,
Bristol. Printed by Felix Farley, M DCC XLV.
[122]Canon Carter’s _Altar Hymnal_ has eight of Wesley’s hymns. He
also ascribes to C. Wesley Miss Leeson’s translation of _Victimae
Paschali_.
‘Christ, the Lord, is risen to-day,’
Christians, haste your vows to pay.
[123]The whole book was reprinted, in 1871, with Wesley’s _Companion
for the Altar_ (extracted from _Thomas à Kempis_), and an
Introduction by Mr. W. E. Dutton, under the title, _The
Eucharistic Manuals of John and Charles Wesley_. Mr. Dutton’s
design was to show that ‘the Wesleys held opinions and taught
doctrines now known as Catholic, yet far in advance of the times
in which they lived, and very different from the doctrines taught
by that body of men now called by their name.’ I may also mention
another interesting book, now out of print, Mr. Warrington’s
_Echoes of the Prayer-book in Wesley’s Hymns_.
[124]Col. ii. 19.
[125]_Methodist Hymn-book_, 729.
[126]_Hymns Ancient and Modern_, 553. _Altar Hymnal_, 151.
[127]Cf. ‘And here we offer and present unto Thee, O Lord, ourselves,
our souls and bodies;’ with verse iv., ‘Take my soul and body’s
powers,’ _Methodist Hymn-book_, 562.
[128]‘The ordinary position of the ‘Gloria in Excelsis’ in ancient
liturgies was at the beginning, not at the end of the office. It
so stood in our own Liturgy down to 1552, when it was placed at
the end of the service.... It may be truly said that there is no
Liturgy in the world which has so solemn and yet so magnificent a
conclusion as our own.’—Proctor and Maclear’s _Introduction to the
Book of Common Prayer_.
[129]Tyerman’s _Whitefield_, vol. i. p. 465.
[130]_Poetical Works_, vol. iii.
[131]Tyerman’s _Whitefield_, vol. i. p. 478.
[132]The hymn has seventeen verses, some of which are, as Whitefield
says, ‘very bad.’ _Methodist Hymn-book_, 65.
[133]_Wesley Poetry_, vol. iii. p. 60.
[134]_Works_, vol. xiii.
[135]_Poetical Works_, vol. iii. p. 78; _Methodist Hymn-book_, 435.
[136]Tyerman’s _Wesley’s Designated Succession_, vol. i. p. 88, 89.
[137]Cf. Tyerman’s _Wesley_ and Horne’s _History of the Free
Churches_.
[138]_Poetical Works_, vol. iv. p. 446.
[139]Ibid., vol. iii. p. 23.
[140]_Poetical Works_, vol. iii. p. 21.
[141]Ibid., vol. iii. p. 73.
[142]Telford’s _Charles Wesley_, p. 245.
[143]_Poetical Works_, vol. v. p. 133.
[144]_Methodist Hymn-book_, 366. Wesley himself closed this hymn with
Ken’s doxology.
[145]Cf. Phil. i. 9.
[146]I am inclined to think there is a reference here to the
ἀγρἁµµατοί καὶ ἰδιῶται of Acts iv. 13.
[147]Trench’s _Notes on the Parables_.
[148]Charles Wesley wrote _favour_. John Wesley improved both the
sense and sound by changing the word to _mercy_.
[149]_Poetical Works_, vol. x. p. 57. Charles Wesley wrote _bleeds_;
the change to _grieves_ was made in John Wesley’s hymn-book.
[150]_Poetical Works_, vol. i. p. 50.
[151]_Hymns and Sacred Poems_ (1749); _Poetical Works_, vol. v. p.
306.
[152]Wesley included forty-nine hymns under the heading, ‘For
Believers Groaning for Full Redemption,’ and twenty-six under the
heading, ‘Believers Brought to the Birth.’ These sections were,
later, united under the title, ‘Seeking for Full Redemption.’ The
_Methodist Hymn-book_ has forty-four, of which thirty-seven are
Charles Wesley’s, three translations by John Wesley, two by Miss
Havergal, one by Dr. Bonar, and one by T. Monod.
[153]_Methodist Hymn-book_, 905.
[154]Ibid., 88.
[155]The hymn, ‘When quiet in my house I sit,’ _Methodist Hymn-book_,
264, is made up of Nos. 300-303 in the _Short Poems_.
[156]Julian, p. 1149.
[157]Julian, p. 478, thinks that Bakewell wrote a very small portion
of this hymn. Some readers will be interested to know that more
than thirty years ago a great-grandson of John Bakewell’s was
selling newspapers in the streets of a town in the North of
England—friendless, homeless, ragged, and in delicate health. He
came to The Children’s Home, and grew up worthy of his remote
ancestors. He became an architect, and did some excellent work,
but died in early manhood of consumption.
[158]_Apologia._
[159]See Wright’s _Town of Cowper_.
[160]John Wesley was very indignant at the refusal of ordination to
John Newton, but was probably too loyal to the Church to suggest
his becoming a Methodist preacher.—_Journal_, March 20, 1760.
[161]It was to the first Lord Dartmouth that Ken, on the
recommendation of Pepys, became chaplain in the Tangier Expedition
of 1683. His character may be judged from a letter, in which he
writes that he has ‘to answer to God for the preservation of so
many souls He hath been pleased to place under my
care.’—Plumptre’s _Life of Ken_.
[162]Hazlitt’s _English Poets_, p. 123.
[163]_Supra_, p. 111.
[164]Wesley’s _Journal_, May 25, 1750.
[165]Tyerman’s _Whitefield_, ii. 174.
[166]Julian, p. 681, gives the three versions.
[167]Julian, p. 971. The three-verse cento, dear to Methodists, is
slightly varied from that of Thomas Cotterill, of Sheffield.
[168]In early hymn-books there is often confusion between Wesley and
Toplady. At the end of his reprint of Toplady’s _Poetical
Remains_, Sedgwick gives a list of seventeen hymns of Charles
Wesley’s, attributed to Toplady.
[169]Elvet Lewis’s _Sweet Singers of Wales_, p. 29.
[170]Lewis’s _Sweet Singers_, ch. iii. There are other Welsh singers
included in this little book who deserve to be more widely known,
but my limited space does not allow further quotation.
[171]Smith’s _Heber_, p. 84.
[172]It is curious how widespread the fear of Methodism was. Crabbe
added to his beautiful and touching lines, beginning
Pilgrim, burthened with thy sin,
Come the way to Zion’s gate,
a note explaining that it had been suggested to him that ‘this
change from restlessness to repose in the mind of Sir Eustace is
wrought by a Methodistic call.’ He protests, however, that ‘though
evidently enthusiastic in respect to language,’ they ‘are not
meant to convey any impropriety of sentiment.’
[173]Advent Sunday.
[174]This was written in 1825, two years before the publication of
Heber’s _Hymns_ and of the _Christian Year_.
[175]Barry’s _Newman_, pp. 51, 52.
[176]John Ellerton, p. 185.
[177]Lyte wrote some verses, ‘The Dying Christian to his Soul,’ which
are in a much more triumphant strain, but they are not equal to
Toplady’s poem.
[178]_Holy Year_, xi. Dr. Wordsworth was then (1862) Canon of
Westminster.
[179]‘Conversation of an hour and a half with Anstice on practical
religion, particularly as regards our own situation. I bless and
praise God for his presence here.’—Morley’s _Gladstone_, vol. i.
pp. 55, 56.
[180]It is omitted from the _Methodist Hymn-book_. It was No. 990 in
the former book, and is in the Presbyterian (469) and Baptist
(641).
[181]This hymn is not in _Hymns Ancient and Modern_, but it is in
_Church Hymns_, Presbyterian, Baptist, Congregational, Horder’s,
Primitive Methodist, and many other hymn-books.
[182]_Westminster Abbey Hymn-book_, 288; _Young People’s Hymnal_, 161.
[183]Michael Bruce’s ‘Ode to the Cuckoo.’
[184]Preface to _Poems_, p. xviii.
[185]The hymn has seven verses, _Poems_, p. 59.
[186]_Methodist Hymn-book_, 520.
[187]_Congregational Hymnal_, 127; _Baptist Hymnal_, 128.
[188]The last lines differ from the usual version. The change was made
by Professor Palgrave himself, and, at his wish, the verse was
given in this form in the _Young People’s Hymnal_.
[189]_The Household of Faith_, p. 8.
[190]‘The Church, Dissent, and Nation,’ _National Review_, July 1903.
[191]This lecture was delivered in Sheffield.
[192]Cf. _Church Hymnary_ (Presbyterian), _Church Hymns_ (S.P.C.K.),
_Westminster Abbey Hymn-book_.
[193]The most important of these is in the last line. Montgomery wrote
first, ‘His name—what is it? Love.’ He was, of course,
dissatisfied with this anti-climax, and altered the line to ‘That
name to us is Love.’ But the change in _Hymns Ancient and Modern_
(said to be Keble’s) is a great improvement, ‘His changeless name
of Love.’ It is remarkable that Montgomery did not include this
hymn in his _Christian Psalmist_.
[194]He made a most unpoetic recast of Wesley’s ‘All ye that pass by’;
but in the Index he is too honest to give Wesley’s name, and (I
presume) had too much self-respect to give his own. Many
alterations in hymns make one sympathize with Miss Ailie’s notice,
‘Persons who come to steal the fruit are requested not to walk on
the flower-beds’ (Barrie’s _Sentimental Tommy_).
[195]A verse of this hymn is omitted in the _Methodist Hymn-book_. The
hymn is, I think, improved by the omission.
Silent Spirit, dwell with me,
I myself would quiet be;
Quiet as the growing blade
Which through earth its way has made;
Silently, like morning light,
Putting mists and chills to flight.
[196]This hymn is usually rearranged in our hymn-books. Our first
verse is sixth in the original.
[197]The only collection in which, so far as I know, this hymn has
been included, is the _Young People’s Hymnal_. It is an excellent
school-hymn.
[198]_Our Own Hymn-book_, 41. The hymn has six verses. The _Baptist
Hymnal_ gives a hymn of Spurgeon’s for an early morning
prayer-meeting (633).
[199]This verse is given in Horder’s _Worship-Song_ ad in the
_Primitive Methodist Hymn-book_.
[200]_Hymns of Faith and Hope._ First Series.
[201]_Arundel Hymns._ Tr. Father O’Connor from the Latin—
Angelus ad Virginem
Subintrans in conclave
Virginis formidinem
Demulcens inquit, Ave!
[202]Crashaw’s _English Poems_ (Tutin’s edition), vol. ii. 60. I have
made two slight changes to suit the metre or indicate the
connexion of thought. The poem has fifty-six lines.
[203]Julian, p. 975 (‘R. C. Hymnody’).
[204]Faber’s _Hymns_, Preface.
[205]_Arundel Hymns_, 145.
[206]_A Collection of Hymns of the Children of God in all Ages, From
the Beginning till Now. In Two Parts. Designed chiefly for the Use
of the Congregations in union with the Brethren’s Church._ London.
Printed, and to be had at all the Brethren’s Chapels. M DCC LIV.