he has shown how fine and true a hymn may be, though it departs from recognized devotional form. It is a meditation of a highly rhetorical kind, and apostrophizes but does not address our Lord. By some editors this is regarded as fatal to its inclusion in a collection of hymns, but the common judgement of Christian congregations is right. It has proved itself a hymn in spite of all rules, and is an excellent spiritual song for Palm Sunday. In the year (1827) of the publication of Heber’s _Hymns, written and adapted to the Weekly Church Services of the Year_, Keble issued anonymously the most influential devotional work of the nineteenth century, _The Christian Year: Thoughts in Verse for the Sundays and Holy Days throughout the Year_. Like Ken’s festival hymns, it was not a hymn-book, and was not meant for use in Church services, though from a few of the poems verses may be taken which make hymns of the very best type. Pusey regarded it as ‘the real source of the Oxford Movement,’ of which Newman also thought Keble ‘the true and primary author,’ though he ‘ever considered and kept’ July 14, 1832, the day when Keble preached his sermon on ‘National Apostasy,’ ‘as the start of the religious movement.’ Of the _Christian Year_ Newman says, ‘Keble struck an original note, and woke up in the hearts of thousands a new music, the music of a school long unknown in England.’ But the teaching of the Oxford Movement was rather latent than patent in the _Christian Year_, and it would be a great mistake to regard it as influencing that religious revival or even the English Church alone. On the other hand, Hurrell Froude feared that the authorship of the _Christian Year_ would be attributed to a Methodist.[172] It was as important an element in the Movement as Charles Wesley’s hymns were in the Evangelical Revival. In each case the influence extended far beyond those who claim the poems as their special heritage. Keble regarded the Church as in a state of desolation, decay, and apostasy. He knew nothing of the glorious optimism of the Wesleys, who saw everywhere signs of the speedy triumph of the gospel and the coming of Christ’s kingdom. They sang Plague, earthquake, and famine, and tumult and war, The wonderful coming of Jesus declare. Keble’s vision was So Famine waits, and War with greedy eyes, Till some repenting heart be ready for the skies. They saw in the ingatherings to their scattered Societies the assurance of abounding blessing Lo, the promise of a shower Drops already from above; But the Lord will shortly pour All the spirit of His love. Keble saw no such visions, dreamed no such dreams. All he dares to ask is Lord, ere our trembling lamps sink down and die, Touch us with chastening hand, and make us feel Thee nigh.[173]