[24]Die Kirchweih-Hymnen: Christe Cunctorum dominator alme. Urbs beata Hirusalem. 4to. Halle, 1867.[25]FromMostarab(participle of the Arabic verbEstarab), Arabized, conformed to Arabic modes of life. A misnomer in this case. It is the old Spanish liturgy as arranged by Isidore of Seville, and long upheld by the Spanish clergy against the attempt to introduce that of Rome. The Missal and Breviary were first published by Cardinal Ximenes in 1500; then carefully edited by Alexander Lesley, a Scottish Jesuit (Rome, 1755). His edition, with its learned apparatus, is reprinted in Volumes LXXXI.-II. of Abbé Migne’sPatrologia Latina.[26]A Critical History of the Doctrine of Justification and Reconciliation.By Albrecht Ritschl, Professor Ordinarius of Theology in the University of Göttingen. Edinburgh, 1872. Professor Ritschl sustains his view of the devotional Protestantism of the Roman Catholic Church by a passage from the Missal, in which God is invoked asnon aestimator meriti, sed veniae largitor, and by the remarkable exhortation to the dying prescribed for the use of her priests. He also quotes six passages from the mediaeval hymns edited by George Cassander.[27]SeePrivate Prayers put Forth by Authority During the Reign of Queen Elizabeth. Edited for the Parker Society by Rev. William K. Clay, B.D. Cambridge, 1851. It contains the EnglishPrimerand the LatinOrarium, and also thePreces Privataeof 1564. This last omits four of the eight hymns previously authorized and substitutes another. It also contains an appendix of Latin sacred poetry by writers of that century. Besides nine fine hymns by Marc-Antonio Flaminio, the selections are from Fabricius, Melanchthon, and other German Lutherans, with some by Bishop John Parkhurst, of Norwich.[28]See hisGhostly Psalms and Spiritual SongsinRemains of Myles Coverdale, Bishop of Exeter. Edited for the Parker Society by Rev. George Pearson, B.D. Cambridge, 1846. With this may be compared the Scotch versions of German hymns, some of them based on Latin originals inGude and Godlie Ballates. Edinburgh, 1578. Reprinted with Introduction and Glossary by David Laing. Edinburgh, 1868. The queerest book in the annals of hymnology.[29]See hisHymns and Songs of the Church, London, 1623 and 1856. Lord Selborne, in the Encyclopaedia Britannica (sub voce“Hymns”), observes that Wither anticipates Charles Coffin in basing a series of hymns for the days of the week upon the days’ works of the Creation.[30]John Henry Newman, in hisLetter to Dr. Jelfin vindication of hisTract No. XC., wrote: “I always have contended, and will contend, that it [the religious revival] is not satisfactorily accounted for by any particular movements of individuals upon a particular spot. The poets and philosophers of the age have borne witness to it for many years. Those great names in our literature, Sir Walter Scott, Mr. Wordsworth, Mr. Coleridge, though in different ways, and with essential differences one from another and perhaps from any Church system, still all bear witness to it. The system of Mr. Irving is another witness to it. The age is moving toward something, and, most unhappily, the one religious communion which has of late years been practically in possession of that something, is the Church of Rome.”
[24]Die Kirchweih-Hymnen: Christe Cunctorum dominator alme. Urbs beata Hirusalem. 4to. Halle, 1867.
[25]FromMostarab(participle of the Arabic verbEstarab), Arabized, conformed to Arabic modes of life. A misnomer in this case. It is the old Spanish liturgy as arranged by Isidore of Seville, and long upheld by the Spanish clergy against the attempt to introduce that of Rome. The Missal and Breviary were first published by Cardinal Ximenes in 1500; then carefully edited by Alexander Lesley, a Scottish Jesuit (Rome, 1755). His edition, with its learned apparatus, is reprinted in Volumes LXXXI.-II. of Abbé Migne’sPatrologia Latina.
[26]A Critical History of the Doctrine of Justification and Reconciliation.By Albrecht Ritschl, Professor Ordinarius of Theology in the University of Göttingen. Edinburgh, 1872. Professor Ritschl sustains his view of the devotional Protestantism of the Roman Catholic Church by a passage from the Missal, in which God is invoked asnon aestimator meriti, sed veniae largitor, and by the remarkable exhortation to the dying prescribed for the use of her priests. He also quotes six passages from the mediaeval hymns edited by George Cassander.
[27]SeePrivate Prayers put Forth by Authority During the Reign of Queen Elizabeth. Edited for the Parker Society by Rev. William K. Clay, B.D. Cambridge, 1851. It contains the EnglishPrimerand the LatinOrarium, and also thePreces Privataeof 1564. This last omits four of the eight hymns previously authorized and substitutes another. It also contains an appendix of Latin sacred poetry by writers of that century. Besides nine fine hymns by Marc-Antonio Flaminio, the selections are from Fabricius, Melanchthon, and other German Lutherans, with some by Bishop John Parkhurst, of Norwich.
[28]See hisGhostly Psalms and Spiritual SongsinRemains of Myles Coverdale, Bishop of Exeter. Edited for the Parker Society by Rev. George Pearson, B.D. Cambridge, 1846. With this may be compared the Scotch versions of German hymns, some of them based on Latin originals inGude and Godlie Ballates. Edinburgh, 1578. Reprinted with Introduction and Glossary by David Laing. Edinburgh, 1868. The queerest book in the annals of hymnology.
[29]See hisHymns and Songs of the Church, London, 1623 and 1856. Lord Selborne, in the Encyclopaedia Britannica (sub voce“Hymns”), observes that Wither anticipates Charles Coffin in basing a series of hymns for the days of the week upon the days’ works of the Creation.
[30]John Henry Newman, in hisLetter to Dr. Jelfin vindication of hisTract No. XC., wrote: “I always have contended, and will contend, that it [the religious revival] is not satisfactorily accounted for by any particular movements of individuals upon a particular spot. The poets and philosophers of the age have borne witness to it for many years. Those great names in our literature, Sir Walter Scott, Mr. Wordsworth, Mr. Coleridge, though in different ways, and with essential differences one from another and perhaps from any Church system, still all bear witness to it. The system of Mr. Irving is another witness to it. The age is moving toward something, and, most unhappily, the one religious communion which has of late years been practically in possession of that something, is the Church of Rome.”