Of the authorship of this grand hymn nothing unquestioned is known. It has been ascribed to Ambrose, Gregory, Rhabanus Maurus (died 856), and Charlemagne. The most widely prevalent opinion ascribes it to the last-named person, but in the judgment of Dr. Julian’s assistant-editor “the hymn is clearly not the work of St. Ambrose nor of Charles the Great. Nor is there sufficient evidence to allow us to ascribe it either to Gregory the Great, to Rhabanus Maurus, or to any of the ecclesiastics connected with the court of Charles the Fat.” The hymn has not yet been found in any MS. earlier than the latter part of the tenth century.
Come, Thou Creator Spirit blest,
And with Thy grace our minds pervade;
May Thy sweet presence ever dwell
Within the souls which Thou hast made.
Thou Holy Paraclete! the Gift
Sent down to earth from God Most High,
Thou Font of Life and fire and love,
Thy holy unction now apply.
Sevenfold Thy gifts to us are given,
Of God’s right hand the Finger Thou;
The promise of the Father’s grace,
With gifts of tongues, Thou dost endow.
Make our dull sense enraptured glow,
And let our hearts o’erflow with love;
The weakness of our flesh inspire
With heavenly valour from above.
Far from our souls the foe repel,
And let us know the bliss of peace;
Guide Thou our steps, that evermore
Our hearts may learn from sin to cease.
Lead us the Father’s love to know;
Reveal to us the Eternal Son;
And Thee, the Sent of both, we’ll praise,
While everlasting ages run.
A sequence universally regarded as one of the masterpieces of sacred Latin poetry. As in the case of the Veni, Creator Spiritus, the authorship is matter of dispute. Robert II. of France, Hermannus Contractus (born 1013, died 1054), Stephen Langton the Archbishop of Canterbury, Pope Innocent III.—these have all in turn been credited with its production. Dr. Julian, the greatest living authority, sums up the matter of authorship thus: “The sequence is clearly not earlier than about the beginning of the thirteenth century. It is certainly neither by Robert II. nor by Hermannus Contractus. The most probable author is Innocent III.”
Holy Spirit, come with power;
Let Thy light, in darkest hour,
Shine upon our onward way.
Father of the humble heart,
Come, Thy choicest gifts impart—
Light our hearts with heavenly ray.
Thou canst best the heart console;
Sweet Thy sojourn with the soul—
Cooling breath at noon of day,
Calm Thy rest in toil and care,
Soft Thy shade in noontide glare—
Thou dost chase our tears away.
O! Thou blessed Light of light!
Let Thy beams in radiance bright
Fill our inmost heart for aye.
If Thou come not with Thy grace,
Nought of worth can take Thy place,
Nought but leads the soul astray.
What is filthy, come, renew;
What is parched, with grace bedew;
Heal the wounded in the way.
What is stubborn, gently bend;
To the chilled the life-glow send;
Bring the erring ’neath Thy sway.
To the faithful who repose
In the love Thy grace bestows,
Be Thy sevenfold gift alway—
Rich reward for service given,
Hope in death and joy in heaven,
Joy untold that lasteth aye.
By Charles Coffin. (See p. 3.) It is a recast of the Nunc nobis, Sancte Spiritus of St. Ambrose.
O Holy Spirit, font of love,
Thou source of life, and joy, and peace,
With holy fire come from above,
And bid our hearts their warmth increase.
O Thou who didst with love’s strong cord
Unite the Father and the Son,
May we who love a common Lord,
In mutual love be bound in one.
Now to the Father throned on high,
And unto Christ His only Son,
And to the Spirit, glory be,
Now, and while endless ages run.
A cento. Added to the Roman Breviary in 1568. In a subsequent edition it is the hymn for Lauds on Trinity Sunday. It is made up of the first stanza of a hymn with the same opening, and of the third stanza of the composition, Æterna cœli gloria, with a doxology added.
O Thou Eternal One in Three,
Dread Ruler of the earth and sky,
Accept the praise we yield to Thee,
Who, waking, lift our songs on high.
The star that tells the approach of day
Is lingering in the glow of morn,
And night and darkness fade away—
O Holy Light, our souls adorn!
To God the Father throned in heaven,
To Christ the One Begotten Son,
And to the Spirit praise be given,
Now, and while endless ages run.
Found in two MSS. of the eleventh century, and included in the York, Sarum, and Aberdeen Breviaries.
O Holy Father, gracious Thou and tender;
O Jesus Christ, Thou much adorèd Son;
Spirit most sweet, Thou Paraclete, Defender,
Eternally one!
Trinity Holy, Unity abiding,
True God Thou art, unbounded goodness Thou,
Light of the angels, trust of the confiding,
We hope in Thee now.
Thee all creation pays eternal homage;
Thee all Thy creatures songs of glory raise;
Now come we humbly, joining in the chorus,
O hear Thou our praise.
Glory to Thee, O God of power almighty,
Triune yet One, and great Thou art and high;
Hymns fitly tell Thy honour, praise, and glory,
and eternally.
Authorship unknown. It first occurs in a MS. of the eleventh century in the British Museum Library, has a place in the English Breviaries of York, Hereford, and St. Albans, and is printed in the “Latin Hymns of the Anglo-Saxon Church.”
Be present, Holy Trinity,
One glory Thou, one Deity;
Where’er creation’s bounds extend,
Thou art beginning without end.
The hosts of heaven Thy praise proclaim,
Adoring, tell Thy matchless fame;
Earth’s threefold fabric joins the song,
To bless Thee through the ages long.
And we, Thy humble servants, now
To Thee in adoration bow;
Our suppliant vows and prayers unite
With hymns that fill the realms of light.
One Light, we Thee our homage pay,
We worship Thee, O triple ray;
Thou First and Last, we speak Thy fame,
And every spirit lauds Thy name.
Praise to the Eternal Father be;
Thou only Son, all praise to Thee;
And Holy Ghost to Thee be praise,
Great Triune God, yet One always.
Given in editions of the Paris Breviary subsequent to 1736, along with the hymn Cœlestis O Jerusalem, for the vigil of All Saints Day at Lauds. Author not traced.
Christian soldiers in the conflict!
Bear the banner of the cross;
Rich reward shall crown the victor,
More than recompense for loss.
Not with paltry palms that wither
Shall the brow be gaily crowned,
But with light that shines eternal,
And with heavenly joy renowned.
Yours are mansions fair and comely—
There your souls in bliss shall rest;
Stars shall sparkle in their radiance,
On the pathway of the blest.
Earthly joys are faint and fleeting,
Earthly favours quickly fade;
Heavenwards lift your eyes, expecting
There your true reward is laid.
God be praised who crowns the victor,
Christ be praised who saves from sin;
Equal praise to God the Spirit,
By whose aid we fight and win.
This pilgrim or processional hymn was first published from a MS. of the eleventh century by Du Mévil at Paris, 1847; reprinted by Neale in his Hymni Ecclesiæ, in 1851, as Cantus Peregrinatorum.
Hear us, O Christ, our King;
Lord, hear the prayer we bring,
And take the ordering of our way.
Thy mercy, Lord, extend;
Thy mercy, Lord, extend,
And take the ordering of our way.
O Three in Unity!
Protect us all each day:
In this Thy path divine we pray.
Send us a faithful guide:
An angel to abide,
Whose hand shall lead us to Thy throne.
Our upward path direct,
From every foe protect,
And bring us back to claim our own.
Thy strong right arm extend,
And with Thy left defend,
And save us from the enemy.
O Thou Creator wise,
Soon may our longing eyes
The glory of Thy kingdom see.
Now glory let there be,
O Father, unto Thee,
From age to age eternally.
Author unknown. Belonging, according to Mone, to the thirteenth or fifteenth century.
See, sweet soul, my sister dear,
Now the bridegroom neareth;
Haste, prepare a place for Him
Who in love appeareth.
Soon He comes, a gentle guest,
Comes with heart o’erflowing;
All the best that heaven affords
In His love bestowing.
Where His gracious presence is
There is joy unending;
Blessing with His friendship comes,
Every bliss transcending.
Yea, He comes to rest awhile,
Thee with love entwining;
At thy board He’ll take His place,
By thy side reclining.
Up, my soul, to meet thy Spouse;
Hark! His footfall sounding;
In thy bosom He will dwell
With His love abounding.
Hold Him fast in fond embrace;
Say thou’lt leave Him never,
Till the blessing of His love
Rest on thee for ever.
Ascribed by some to Thomas Aquinas, but believed by latest and best authorities to have been composed by some unknown German Jesuit of the seventeenth century. It has not been traced further back than the Mainz Gesang-Buch of 1661, where it is styled “Hymn on the true Bread of Heaven.”
O Food for pilgrims pining!
O Bread for angels shining!
O Manna fresh from heaven!
In bountiful completeness,
O may Thy heavenly sweetness
To hungering hearts be given.
O Font of love surprising,
From Jesu’s heart uprising!
A pure refreshing flow;
Nought else our thirst allayeth—
For this the pilgrim prayeth—
This draught of love bestow.
Thy face we come revering,
O Jesus, now appearing
In sacramental rite.
O when in heaven, before it
Unveiled, may we adore it,
Our faith absorbed in sight.
In the Paris Breviary of 1736, this is the hymn for Lauds for the festival of the Transfiguration. It is composed of six stanzas of the Gospel Rhythm of St. Bernard, beginning, Jesu, dulcis memoria, the fourth stanza of which begins, Jesu, dulcedo Cordium.
Jesu, delight of every heart,
Thou font of life, Thou source of light,
Earth can no joy so real impart,
No soul can form a hope so bright.
Abide with us, O Lord, we pray,
And cause Thy heavenly light to glow;
Drive from our minds the clouds away,
And let the world Thy sweetness know.
When Thou dost seek the humble heart,
Thy heavenly truth is freely given;
Then vanities of earth depart,
Then glows the fervent love of heaven.
O Jesus, of Thy wondrous grace,
Make us Thy boundless love to know;
And when we see Thee face to face,
To us Thy matchless glory show.
They know how sweet the Lord can be,
Who deeply drink His love divine;
How blest, who find their all in Thee,
Nor thirst for other joys than Thine.
O Thou the spring whence pity flows!
Light from the Fatherland to cheer!
To us Thy glorious light disclose,
Nor let dark clouds afflict us here.
By St. Thomas of Aquino, the Angelical Doctor. Born about 1225-1227; educated in the Benedictine monastery at Monte Cassino, and at the University of Naples. Having resolved to become a Dominican friar, St. Thomas, after much opposition from his family, took the vows of obedience, celibacy, and poverty at Naples, in 1243. The remainder of his life was spent in the service of the Church at Paris, Cologne, Rome, Naples, Bologna. When on his way to attend the Second Council of Lyons, he died in the Benedictine abbey of Fossa Nuova, in the diocese of Terracina, in 1274. This hymn was written about 1263 for the office for use on Corpus Christi. It is found in the Roman, Mozarabic, York, Sarum, Aberdeen, Paris, and other Breviaries, its primary use being at Lauds in Corpus Christi.
The Word, proceeding from above,
Yet still at God’s right hand in heaven,
Came to His work impelled by love,
And soon life’s day declined to even.
A traitor in His chosen band
Betrays his Lord to death and grave;
But ere He died, with His own hand
Himself as food to man He gave.
In double form the gift was made;
He gave them of His flesh and blood,
That so the feast His love purveyed,
Might prove for man sufficient food.
By birth a friend in Him we find;
As food He fills the festal board;
In death the ransom of our kind;
In heaven He is our great reward.
O Saving Sacrifice! that made
The gates of heaven stand open wide,
Be Thou our strength, come to our aid,
When foes would crush on every side.
To Thee, Good Shepherd, who for meat
Dost give Thy flesh to feed Thine own,
To Father, and to Paraclete,
Be praise through ages yet unknown.
By Peter Damiani. Born at Ravenna about 988; became a “religious” of the order of the Monks of the Holy Cross of Fontavellano, of which community he subsequently became the Superior, founding in his day five monasteries under the same rule; was induced by Pope Stephen IX. to accept the position of Cardinal-Bishop of Ostia, an office he was allowed to resign by Pope Alexander II. in 1062. In retirement he lived a life of great asceticism and self-mortification. On his return journey from Ravenna, whither he had gone as Papal legate on a mission of inquiry and reform, he died of fever at Faenza, in the monastery of Our Lady, 1072.
Terror grim the soul oppresses
When the day of death is near;
Sighs the heart, the reins are sundered,
Quakes each part with anxious fear;
While the mind the woe detaileth
Of the conflict to appear.
Spectacle all woe inspiring
Who its terror can pourtray?
See, the course of life is ended,
And the sickening flesh gives way,
For the wrestling soul in triumph
Breaks the bands that bid her stay.
Sense decays, and fails expression;
Dark the world to melting eye;
And the troubled breast in anguish,
Gasping, breathes her burdened sigh;
Grace of form and glow of beauty,
From the withering body die.
Thoughts, and words, and deeds forgotten,
Crowd around in grim array;
And unwilling eyes behold them,
Be they closed or turned away;
In the heart they seem to rankle,
Turn he wheresoe’er he may.
Vain the vow of new obedience—
Time for vowing is no more;
Vain the sorrow of repentance,
For the day of grace is o’er;
Conscience now the tortured sinner
Gnaws with pangs unfelt before.
Draughts of sweet deluding pleasure
Give the bitter dregs at last;
Come, unending pain and anguish,
With the short-lived rapture past;
Then, what once appeared so worthy,
Is aside as worthless cast.
Then, O Christ, Thou King victorious,
Come with succour in my plight;
When the soul is freed from bondage,
In its hour of darkest night;
Come, O Christ, Thy help extending,
Free me from the accuser’s might.
Headlong may the Prince of Darkness
With the hosts infernal fall!
Thou, the Shepherd of Salvation,
Bid me follow at Thy call,
To the land where fulness dwelleth,
And those eyes shall see it all.
A cento taken from the hymn, Heu! Heu! mala mundi vita, published by Du Mévil in 1847, from a MS. of the twelfth century, in the National Library at Paris. The poem from which the cento is taken consists of nearly four hundred lines, and the cento begins at line 325.
Lo, the day, the day approacheth
When the just shall rest in peace,
When the patient souls shall triumph,
And the vile from troubling cease.
Day of life, who can abide it?
Day of light, unseen before;
Death, the fell destroyer, dieth,
Night and darkness are no more.
See He comes whom ages longed for—
Long expected King of kings—
Now He tarries not, and with Him
All His great salvation brings.
O how blessed! O how joyful!
O what sweetness it shall be!
When the eyes of those who loved Him
Shall their Lord and Master see.
Jesus then with sweet affection,
And in tones of tenderest love,
Shall invite His faithful people
To the joys prepared above.
“Ye who held My truth unsullied,
Faithful stood in world of sin,
Suffered for the name ye honoured,
See the joys ye sought to win.
“See the heavenly kingdom promised,
Long reserved, but now revealed;
Now behold it, now possess it,
Now the princely sceptre wield.”
O how sweet our earthly losses,
In the midst of gain like this!
O how vain the world’s possessions,
At the cost of so much bliss!
O how blessèd then the mourners,
Who for Christ earth’s sorrow bore,
By a scornful world neglected!
They shall reign for evermore.
Now no terror grim shall haunt them—
Tears and sorrows are no more;
Grinding want shall ne’er afflict them,
Crippled age nor weakness sore.
Peace eternal there abideth,
Hearts with festive gladness bound;
There is youth with perfect vigour,
And with bloom unfading crowned.
O just Judge! in boundless mercy
Call me heavenward by-and-by,
For my soul is faint with longing,
And I wait with tearful eye.
The second in a group of three hymns, of all which the author is quite unknown. First published by Mone from a fifteenth century MS., at Karlsruhe. This hymn has for title in the original, De Gloriâ Cœlestis Jerusalem quoad dotes Glorificati Corporis—“Of the Glory of the Heavenly Jerusalem, so far as concerns the endowments of the Glorified Body,” and was a favourite at dedications and other festivals. All the three of the series will be found, with English renderings, in Dr. Neale’s “Hymns, chiefly Mediæval, on the Joys and Glories of Paradise.”
O city girt with glory!
Thou scene of quiet rest,
Where dwells the King Eternal—
O beautiful and blest!
Thy streets are filled with glorious song,
The praises of a myriad throng.
With stones of polished beauty
Is reared thy structure fair;
And gems, and gold, and crystal
Are sparkling everywhere;
With pearls thy gates are glittering gay,
And golden is thy bright highway.
For ever and in sweetness
Are Alleluias given;
Unending is the feast day,
The royal feast of heaven;
Whate’er within thy walls is stored,
Is pure and holy to the Lord.
No clouds with sombre curtain
Thy glorious brightness screen;
There shines the Sun Eternal,
And aye at noonday seen;
There is no night to give repose,
For no one toil or trouble knows.
The vernal glow of springtime
Is bright and lasting there,
The wealth of summer’s richness
Is scattered everywhere;
And that fair realm can never know
The autumn’s blast or winter’s snow.
The notes that fall in sweetness,
Where birds in woodland sing;
The sounds of softest music,
That winds in summer bring,
Are wafted o’er that city bright,
In strains of unalloyed delight.
There youth adorned with vigour
Ne’er into age declines;
No aged fears the mortal,
Nor for the past repines;
For past and future are unknown:
The present reigns in heaven alone.
No fleshly law can triumph,
And over reason ride;
With bodies pure and stainless
The spirit shall abide;
And power of flesh, and power of will,
Shall both one common law fulfil.
O bright the heavenly glory,
This fragile frame shall wear,
When health, and strength, and freedom
Shall crown with beauty rare;
And pleasure’s draughts no sorrow know,
But everlasting joys bestow.
Now gladly bear the burden;
With zeal thy task maintain,
And gifts shall crown thy labour,
And all thy loss be gain,
When decked with splendour thou shalt be,
Where glory dwells eternally.
The author of this fine old rugged hymn is unknown. It is conjectured to be of sixth- or seventh-century date. It passed into many mediæval Breviaries, sometimes entire, but often divided into two parts. It was largely used for the dedication of churches.
O vision bright of heavenly peace,
Jerusalem on high,
With living stones Thy walls are built,
All beauteous to the eye;
A high-born bride, the angels stand
Around Thee, an attendant band.
From heaven she cometh down prepared
Her nuptial hour to grace;
With jewels decked she shall be led
To see her Bridegroom’s face.
O fair her streets, her bulwarks fair,
For purest gold is everywhere.
Her gates, adorned with glowing pearl,
Stand open day and night,
And hither come the faithful souls,
And enter in His right,
For whom they bore the cruel shame,
That earth has linked to His dear name.
All precious stones and shapely all,
By sore affliction made;
Each in its place the Heavenly King
With His own hand has laid—
Such was the plan, that with the Elect
The walls of Zion should be decked.
Most firm the sure foundation stands,
And strong the corner-stone,
To bear the walls that proudly rise,
And bind them into one;
And Zion all her trust will lay
Upon the strength of Christ alway.
Within that city, God beloved,
Flow streams of praise along;
And towers and bulwarks echo forth
The gladness of the song;
’Tis praise to God continually,
The Three in One, the One in Three.
Within Thine earthly temple, Lord,
We meet to seek Thy face;
O in Thy loving kindness, hear,
Diffuse Thy heavenly grace;
Grant, as Thy people humbly bow,
Thine ample benediction now.
Be found of all who seek Thee here,
And every need supply—
The joys of heaven that cheer the soul,
When streams of earth are dry;
And in the greatness of Thy love,
Hereafter, open heaven above.
A B C D E F G H J K L M N O S T V W Z
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