Person Results

Switch back to the old search page.Advanced Search

Showing 1 - 50 of 147Results Per Page: 10 20 50

Henry Francis Lyte

1793 - 1847 Person Name: Rev. Henry F. Lyte Hymnal Number: 15 Author of "Abide With Me" in Hymns for Worship Lyte, Henry Francis, M.A., son of Captain Thomas Lyte, was born at Ednam, near Kelso, June 1, 1793, and educated at Portora (the Royal School of Enniskillen), and at Trinity College, Dublin, of which he was a Scholar, and where he graduated in 1814. During his University course he distinguished himself by gaining the English prize poem on three occasions. At one time he had intended studying Medicine; but this he abandoned for Theology, and took Holy Orders in 1815, his first curacy being in the neighbourhood of Wexford. In 1817, he removed to Marazion, in Cornwall. There, in 1818, he underwent a great spiritual change, which shaped and influenced the whole of his after life, the immediate cause being the illness and death of a brother clergyman. Lyte says of him:— "He died happy under the belief that though he had deeply erred, there was One whose death and sufferings would atone for his delinquencies, and be accepted for all that he had incurred;" and concerning himself he adds:— "I was greatly affected by the whole matter, and brought to look at life and its issue with a different eye than before; and I began to study my Bible, and preach in another manner than I had previously done." From Marazion he removed, in 1819, to Lymington, where he composed his Tales on the Lord's Prayer in verse (pub. in 1826); and in 1823 he was appointed Perpetual Curate of Lower Brixham, Devon. That appointment he held until his death, on Nov. 20, 1847. His Poems of Henry Vaughan, with a Memoir, were published in 1846. His own Poetical works were:— (1) Poems chiefly Religious 1833; 2nd ed. enlarged, 1845. (2) The Spirit of the Psalms, 1834, written in the first instance for use in his own Church at Lower Brixham, and enlarged in 1836; (3) Miscellaneous Poems (posthumously) in 1868. This last is a reprint of the 1845 ed. of his Poems, with "Abide with me" added. (4) Remains, 1850. Lyte's Poems have been somewhat freely drawn upon by hymnal compilers; but by far the larger portion of his hymns found in modern collections are from his Spirit of the Psalms. In America his hymns are very popular. In many instances, however, through mistaking Miss Auber's (q. v.) Spirit of the Psalms, 1829, for his, he is credited with more than is his due. The Andover Sabbath Hymn Book, 1858, is specially at fault in this respect. The best known and most widely used of his compositions are "Abide with me, fast falls the eventide;” “Far from my heavenly home;" "God of mercy, God of grace;" "Pleasant are Thy courts above;" "Praise, my soul, the King of heaven;" and "There is a safe and secret place." These and several others are annotated under their respective first lines: the rest in common use are:— i. From his Poems chiefly Religious, 1833 and 1845. 1. Above me hangs the silent sky. For Use at Sea. 2. Again, 0 Lord, I ope mine eyes. Morning. 3. Hail to another Year. New Year. 4. How good, how faithful, Lord, art Thou. Divine care of Men. 5. In tears and trials we must sow (1845). Sorrow followed by Joy. 6. My [our] rest is in heaven, my [our] rest is not here. Heaven our Home. 7. 0 Lord, how infinite Thy love. The Love of God in Christ. 8. Omniscient God, Thine eye divine. The Holy Ghost Omniscient. 9. The leaves around me falling. Autumn. 10. The Lord hath builded for Himself. The Universe the Temple of God. 11. Vain were all our toil and labour. Success is of God. 12. When at Thy footstool, Lord, I bend. Lent. 13. When earthly joys glide swift away. Ps. cii. 14. Wilt Thou return to me, O Lord. Lent. 15. With joy we hail the sacred day. Sunday. ii. From his Spirit of the Psalms, 1834. 16. Be merciful to us, O God. Ps. lvii. 17. Blest is the man who knows the Lord. Ps. cxii. 18. Blest is the man whose spirit shares. Ps. xli. 19. From depths of woe to God I cry. Ps. cxxxx. 20. Gently, gently lay Thy rod. Ps. vi. 21. Glorious Shepherd of the sheep. Ps. xxiii. 22. Glory and praise to Jehovah on high. Ps. xxix. 23. God in His Church is known. Ps. lxxvi. 24. God is our Refuge, tried and proved. Ps. xlvi. 25. Great Source of my being. Ps. lxxiii. 26. Hear, O Lord, our supplication. Ps. lxiv. 27. How blest the man who fears the Lord. Ps.cxxviii. 28. Humble, Lord, my haughty spirit. Ps. cxxxi. 29. In this wide, weary world of care. Ps. cxxxii. 30. In vain the powers of darkness try. Ps.lii. 31. Jehovah speaks, let man be awed. Ps. xlix. 32. Judge me, O Lord, and try my heart. Ps. xxvi. 33. Judge me, O Lord, to Thee I fly. Ps. xliii. 34. Lord, I have sinned, but O forgive. Ps. xli. 35. Lord, my God, in Thee I trust. Ps. vii. 36. Lord of the realms above, Our Prophet, &c. Ps.xlv. 37. Lone amidst the dead and dying. Ps. lxii. 38. Lord God of my salvation. Ps. lxxxviii. 39. Lord, I look to Thee for all. Ps. xxxi. 40. Lord, I would stand with thoughtful eye. Ps. lxix. 41. Lord, my God, in Thee I trust. Ps. vii. 42. My God, my King, Thy praise I sing. Ps. cviii. 43. My God, what monuments I see. Ps. xxxvi. 44. My spirit on [to] Thy care. Ps. xxxi. 45. My trust is in the Lord. Ps. xi. 46. Not unto us, Almighty Lord [God]. Ps. cxv. 47. O God of glory, God of grace. Ps. xc. 48. O God of love, how blest are they. Ps. xxxvii. 49. O God of love, my God Thou art. Ps. lxiii. 50. O God of truth and grace. Ps. xviii. 51. O had I, my Saviour, the wings of a dove. Ps. lv. 52. O how blest the congregation. Ps. lxxxix. 53. O how safe and [how] happy he. Ps. xci. 54. O plead my cause, my Saviour plead. Ps. xxxv. 55. O praise the Lord, 'tis sweet to raise. Ps. cxlvii. 56. O praise the Lord; ye nations, pour. Ps. cxvii. 57. O praise ye the Lord With heart, &c. Ps. cxlix. 58. O that the Lord's salvation. Ps. xiv. 59. O Thou Whom thoughtless men condemn. Ps. xxxvi. 60. Of every earthly stay bereft. Ps. lxxiv. 61. Our hearts shall praise Thee, God of love. Ps. cxxxviii. 62. Pilgrims here on earth and strangers. Ps. xvi. 63. Praise for Thee, Lord, in Zion waits. Ps. lxv. 64. Praise to God on high be given. Ps. cxxxiv. 65. Praise ye the Lord, His servants, raise. Ps. cxiii. 66. Redeem'd from guilt, redeem'd from fears. Ps. cxvi. 67. Save me by Thy glorious name. Ps. liv. 68. Shout, ye people, clap your hands. Ps. xlvii. 69. Sing to the Lord our might. Ps. lxxxi. 70. Strangers and pilgrims here below. Ps. cix. 71. Sweet is the solemn voice that calls. Ps. cxxii. 72. The Church of God below. Ps. lxxxvii. 73. The Lord is King, let earth be glad. Ps. xcvii. 74. The Lord is on His throne. Ps. xciii. 75. The Lord is our Refuge, the Lord is our Guide. Ps. xlvii. 76. The mercies of my God and King. Ps. lxxxix. 77. The Lord Who died on earth for men. Ps. xxi. 78. Tis a pleasant thing to fee. Ps. cxxxiii. 79. Thy promise, Lord, is perfect peace. Ps. iii. 80. Unto Thee I lift mine [my] eyes. Ps. cxxiii. 81. Whom shall [should] we love like Thee? Ps. xviii. Lyte's versions of the Psalms are criticised where their sadness, tenderness and beauty are set forth. His hymns in the Poems are characterized by the same features, and rarely swell out into joy and gladness. --John Julian, Dictionary of Hymnology (1907) ================== Lyte, Henry Francis, p. 706, i. Additional versions of Psalms are in common use:-- 1. Lord, a thousand foes surround us. Psalms lix. 2. Praise, Lord, for Thee in Zion waits. Psalms lxv. 3. The Christian like his Lord of old. Psalms cxl. 4. The Lord of all my Shepherd is. Psalms xxiii. 5. The Lord of heaven to earth is come. Psalms xcviii. 6. Thy mercy, Lord, the sinner's hope. Psalms xxxvi. 7. To Thee, O Lord, in deep distress. Psalms cxlii. Sometimes given as "To God I turned in wild distress." 8. Uphold me, Lord, too prone to stray. Psalms i. 9. When Jesus to our [my] rescue came. Psalms cxxvi. These versions appeared in the 1st edition of Lyte's Spirit of the Psalms, 1834. It must be noted that the texts of the 1834, the 1836, and the 3rd ed., 1858, vary considerably, but Lyte was not responsible for the alterations and omissions in the last, which was edited by another hand for use at St. Mark's, Torquay. Lyte's version of Psalms xxix., "Glory and praise to Jehovah on high" (p. 706, ii., 22), first appeared in his Poems, 1st ed., 1833, p. 25. Read also No. 39 as "Lord, I look for all to Thee." --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Reginald Heber

1783 - 1826 Person Name: Bishop Reginald Heber Hymnal Number: 1 Author of "Holy, Holy, Holy, Lord God Almighty" in Hymns for Worship Reginald Heber was born in 1783 into a wealthy, educated family. He was a bright youth, translating a Latin classic into English verse by the time he was seven, entering Oxford at 17, and winning two awards for his poetry during his time there. After his graduation he became rector of his father's church in the village of Hodnet near Shrewsbury in the west of England where he remained for 16 years. He was appointed Bishop of Calcutta in 1823 and worked tirelessly for three years until the weather and travel took its toll on his health and he died of a stroke. Most of his 57 hymns, which include "Holy, Holy, Holy," are still in use today. -- Greg Scheer, 1995 ==================== Heber, Reginald, D.D. Born at Malpas, April 21, 1783, educated at Brasenose College, Oxford; Vicar of Hodnet, 1807; Bishop of Calcutta, 1823; died at Trichinopoly, India, April 3, 1826. The gift of versification shewed itself in Heber's childhood; and his Newdigate prize poem Palestine, which was read to Scott at breakfast in his rooms at Brazenose, Oxford, and owed one of its most striking passages to Scott's suggestion, is almost the only prize poem that has won a permanent place in poetical literature. His sixteen years at Hodnet, where he held a halfway position between a parson and a squire, were marked not only by his devoted care of his people, as a parish priest, but by literary work. He was the friend of Milman, Gifford, Southey, and others, in the world of letters, endeared to them by his candour, gentleness, "salient playfulness," as well as learning and culture. He was on the original staff of The Quarterly Review; Bampton Lecturer (1815); and Preacher at Lincoln's Inn (1822). His edition of Jeremy Taylor is still the classic edition. During this portion of his life he had often had a lurking fondness for India, had traced on the map Indian journeys, and had been tempted to wish himself Bishop of Calcutta. When he was forty years old the literary life was closed by his call to the Episcopate. No memory of Indian annals is holier than that of the three years of ceaseless travel, splendid administration, and saintly enthusiasm, of his tenure of the see of Calcutta. He ordained the first Christian native—Christian David. His first visitation ranged through Bengal, Bombay, and Ceylon; and at Delhi and Lucknow he was prostrated with fever. His second visitation took him through the scenes of Schwartz's labours in Madras Presidency to Trichinopoly, where on April 3,1826, he confirmed forty-two persons, and he was deeply moved by the impression of the struggling mission, so much so that “he showed no appearance of bodily exhaus¬tion." On his return from the service ”He retired into his own room, and according to his invariable custom, wrote on the back of the address on Confirmation 'Trichinopoly, April 3, 1826.' This was his last act, for immediately on taking off his clothes, he went into a large cold bath, where he had bathed the two preceding mornings, but which was now the destined agent of his removal to Paradise. Half an hour after, his servant, alarmed at his long absence, entered the room and found him a lifeless corpse." Life, &c, 1830, vol. ii. p. 437. Heber's hymns were all written during the Hodnet period. Even the great missionary hymn, "From Greenland's icy mountains," notwithstanding the Indian allusions ("India's coral strand," "Ceylon's isle"), was written before he received the offer of Calcutta. The touching funeral hymn, "Thou art gone to the grave," was written on the loss of his first babe, which was a deep grief to him. Some of the hymns were published (1811-16) in the Christian Observer, the rest were not published till after his death. They formed part of a ms. collection made for Hodnet (but not published), which contained, besides a few hymns from older and special sources, contributions by Milman. The first idea of the collection appears in a letter in 1809 asking for a copy of the Olney Hymns, which he "admired very much." The plan was to compose hymns connected with the Epistles and Gospels, to be sung after the Nicene Creed. He was the first to publish sermons on the Sunday services (1822), and a writer in The Guardian has pointed out that these efforts of Heber were the germs of the now familiar practice, developed through the Christian Year (perhaps following Ken's Hymns on the Festivals), and by Augustus Hare, of welding together sermon, hymnal, and liturgy. Heber tried to obtain from Archbishop Manners Sutton and the Bishop of London (1820) authorization of his ms. collection of hymns by the Church, enlarging on the "powerful engine" which hymns were among Dissenters, and the irregular use of them in the church, which it was impossible to suppress, and better to regulate. The authorization was not granted. The lyric spirit of Scott and Byron passed into our hymns in Heber's verse; imparting a fuller rhythm to the older measures, as illustrated by "Oh, Saviour, is Thy promise fled," or the martial hymn, "The Son of God goes forth to war;" pressing into sacred service the freer rhythms of contemporary poetry (e.g. "Brightest and best of the sons of the morning"; "God that madest earth and heaven"); and aiming at consistent grace of literary expression.. Their beauties and faults spring from this modern spirit. They have not the scriptural strength of our best early hymns, nor the dogmatic force of the best Latin ones. They are too flowing and florid, and the conditions of hymn composition are not sufficiently understood. But as pure and graceful devotional poetry, always true and reverent, they are an unfailing pleasure. The finest of them is that majestic anthem, founded on the rhythm of the English Bible, "Holy, Holy, Holy, Lord God Almighty." The greatest evidence of Heber's popularity as a hymnwriter, and his refined taste as a compiler, is found in the fact that the total contents of his ms. collection which were given in his posthumous Hymns written and adapted to the Weekly Church Service of the Year. London, J. Murray, 1827; which included 57 hymns by Heber, 12 by Milman, and 29 by other writers, are in common in Great Britain and America at the present time. [Rev. H. Leigh Bennett, M.A.] Of Bishop Heber's hymns, about one half are annotated under their respective first lines. Those given below were published in Heber's posthumous Hymns, &c, 1827. Some of them are in extensive use in Great Britain and America; but as they possess no special histories they are grouped together as from the Hymns, &c, 1827:— 1. Beneath our feet, and o'er our head. Burial. 2. Creator of the rolling flood. St. Peter's Day, or, Gospel for 6th Sunday after Trinity. 3. Lo, the lilies of the field. Teachings of Nature: or, Gospel for 15th Sunday after Trinity. 4. 0 God, by Whom the seed is given. Sexagesima. 6. 0 God, my sins are manifold. Forgiveness, or, Gospel for 22nd S. after Trinity. 6. 0 hand of bounty, largely spread. Water into Wine, or, Gospel for 2nd S. after Epiphany. 7. 0 King of earth, and air, and sea. Feeding the Multitude; or, Gospel for 4th S. in Lent. 8. 0 more than merciful, Whose bounty gave. Good Friday. 9. 0 most merciful! 0 most bountiful. Introit Holy Communion. 10. 0 Thou, Whom neither time nor space. God unsearchable, or, Gospel for 5th Sunday in Lent. 11. 0 weep not o'er thy children's tomb. Innocents Day. 12. Room for the proud! Ye sons of clay. Dives and Lazarus, or, Gospel for 1st Sunday after Trinity. 13. Sit thou on my right hand, my Son, saith the Lord. Ascension. 14. Spirit of truth, on this thy day. Whit-Sunday. 15. The feeble pulse, the gasping breath. Burial, or, Gospel for 1st S. after Trinity. 16. The God of glory walks His round. Septuagesima, or, the Labourers in the Marketplace. 17. The sound of war in earth and air. Wrestling against Principalities and Powers, or, Epistle for 2lst Sunday after Trinity. 18. The world is grown old, her pleasures are past. Advent; or, Epistle for 4th Sunday in Advent. 19. There was joy in heaven. The Lost Sheep; or, Gospel for 3rd S. after Trinity. 20. Though sorrows rise and dangers roll. St. James's Day. 21. To conquer and to save, the Son of God. Christ the Conqueror. 22. Virgin-born, we bow before Thee. The Virgin Mary. Blessed amongst women, or, Gospel for 3rd S. in Lent. 23. Wake not, 0 mother, sounds of lamentation. Raising the Widow's Son, or, Gospel for 16th S. after Trinity. 24. When on her Maker's bosom. Holy Matrimony, or, Gospel for 2nd S. after Epiphany. 25. When through the torn sail the wild tempest is streaming. Stilling the Sea, or, Gospel for 4th Sunday after Epiphany. 26. Who yonder on the desert heath. The Good Samaritan, or, Gospel for 13th Sunday after Trinity. This list is a good index of the subjects treated of in those of Heber's hymns which are given under their first lines, and shows that he used the Gospels far more than the Epistles in his work. --John Julian, Dictionary of Hymnology (1907)

Isaac Watts

1674 - 1748 Person Name: Rev. Isaac Watts Hymnal Number: 4 Author of "Joy to the World" in Hymns for Worship Isaac Watts was the son of a schoolmaster, and was born in Southampton, July 17, 1674. He is said to have shown remarkable precocity in childhood, beginning the study of Latin, in his fourth year, and writing respectable verses at the age of seven. At the age of sixteen, he went to London to study in the Academy of the Rev. Thomas Rowe, an Independent minister. In 1698, he became assistant minister of the Independent Church, Berry St., London. In 1702, he became pastor. In 1712, he accepted an invitation to visit Sir Thomas Abney, at his residence of Abney Park, and at Sir Thomas' pressing request, made it his home for the remainder of his life. It was a residence most favourable for his health, and for the prosecution of his literary labours. He did not retire from ministerial duties, but preached as often as his delicate health would permit. The number of Watts' publications is very large. His collected works, first published in 1720, embrace sermons, treatises, poems and hymns. His "Horae Lyricae" was published in December, 1705. His "Hymns" appeared in July, 1707. The first hymn he is said to have composed for religious worship, is "Behold the glories of the Lamb," written at the age of twenty. It is as a writer of psalms and hymns that he is everywhere known. Some of his hymns were written to be sung after his sermons, giving expression to the meaning of the text upon which he had preached. Montgomery calls Watts "the greatest name among hymn-writers," and the honour can hardly be disputed. His published hymns number more than eight hundred. Watts died November 25, 1748, and was buried at Bunhill Fields. A monumental statue was erected in Southampton, his native place, and there is also a monument to his memory in the South Choir of Westminster Abbey. "Happy," says the great contemporary champion of Anglican orthodoxy, "will be that reader whose mind is disposed, by his verses or his prose, to imitate him in all but his non-conformity, to copy his benevolence to men, and his reverence to God." ("Memorials of Westminster Abbey," p. 325.) --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. ================================= Watts, Isaac, D.D. The father of Dr. Watts was a respected Nonconformist, and at the birth of the child, and during its infancy, twice suffered imprisonment for his religious convictions. In his later years he kept a flourishing boarding school at Southampton. Isaac, the eldest of his nine children, was born in that town July 17, 1674. His taste for verse showed itself in early childhood. He was taught Greek, Latin, and Hebrew by Mr. Pinhorn, rector of All Saints, and headmaster of the Grammar School, in Southampton. The splendid promise of the boy induced a physician of the town and other friends to offer him an education at one of the Universities for eventual ordination in the Church of England: but this he refused; and entered a Nonconformist Academy at Stoke Newington in 1690, under the care of Mr. Thomas Rowe, the pastor of the Independent congregation at Girdlers' Hall. Of this congregation he became a member in 1693. Leaving the Academy at the age of twenty, he spent two years at home; and it was then that the bulk of the Hymns and Spiritual Songs (published 1707-9) were written, and sung from manuscripts in the Southampton Chapel. The hymn "Behold the glories of the Lamb" is said to have been the first he composed, and written as an attempt to raise the standard of praise. In answer to requests, others succeeded. The hymn "There is a land of pure delight" is said to have been suggested by the view across Southampton Water. The next six years of Watts's life were again spent at Stoke Newington, in the post of tutor to the son of an eminent Puritan, Sir John Hartopp; and to the intense study of these years must be traced the accumulation of the theological and philosophical materials which he published subsequently, and also the life-long enfeeblement of his constitution. Watts preached his first sermon when he was twenty-four years old. In the next three years he preached frequently; and in 1702 was ordained pastor of the eminent Independent congregation in Mark Lane, over which Caryl and Dr. John Owen had presided, and which numbered Mrs. Bendish, Cromwell's granddaughter, Charles Fleetwood, Charles Desborough, Sir John Hartopp, Lady Haversham, and other distinguished Independents among its members. In this year he removed to the house of Mr. Hollis in the Minories. His health began to fail in the following year, and Mr. Samuel Price was appointed as his assistant in the ministry. In 1712 a fever shattered his constitution, and Mr. Price was then appointed co-pastor of the congregation which had in the meantime removed to a new chapel in Bury Street. It was at this period that he became the guest of Sir Thomas Abney, under whose roof, and after his death (1722) that of his widow, he remained for the rest of his suffering life; residing for the longer portion of these thirty-six years principally at the beautiful country seat of Theobalds in Herts, and for the last thirteen years at Stoke Newington. His degree of D.D. was bestowed on him in 1728, unsolicited, by the University of Edinburgh. His infirmities increased on him up to the peaceful close of his sufferings, Nov. 25, 1748. He was buried in the Puritan restingplace at Bunhill Fields, but a monument was erected to him in Westminster Abbey. His learning and piety, gentleness and largeness of heart have earned him the title of the Melanchthon of his day. Among his friends, churchmen like Bishop Gibson are ranked with Nonconformists such as Doddridge. His theological as well as philosophical fame was considerable. His Speculations on the Human Nature of the Logos, as a contribution to the great controversy on the Holy Trinity, brought on him a charge of Arian opinions. His work on The Improvement of the Mind, published in 1741, is eulogised by Johnson. His Logic was still a valued textbook at Oxford within living memory. The World to Come, published in 1745, was once a favourite devotional work, parts of it being translated into several languages. His Catechisms, Scripture History (1732), as well as The Divine and Moral Songs (1715), were the most popular text-books for religious education fifty years ago. The Hymns and Spiritual Songs were published in 1707-9, though written earlier. The Horae Lyricae, which contains hymns interspersed among the poems, appeared in 1706-9. Some hymns were also appended at the close of the several Sermons preached in London, published in 1721-24. The Psalms were published in 1719. The earliest life of Watts is that by his friend Dr. Gibbons. Johnson has included him in his Lives of the Poets; and Southey has echoed Johnson's warm eulogy. The most interesting modern life is Isaac Watts: his Life and Writings, by E. Paxton Hood. [Rev. H. Leigh Bennett, M.A.] A large mass of Dr. Watts's hymns and paraphrases of the Psalms have no personal history beyond the date of their publication. These we have grouped together here and shall preface the list with the books from which they are taken. (l) Horae Lyricae. Poems chiefly of the Lyric kind. In Three Books Sacred: i.To Devotion and Piety; ii. To Virtue, Honour, and Friendship; iii. To the Memory of the Dead. By I. Watts, 1706. Second edition, 1709. (2) Hymns and Spiritual Songs. In Three Books: i. Collected from the Scriptures; ii. Composed on Divine Subjects; iii. Prepared for the Lord's Supper. By I. Watts, 1707. This contained in Bk i. 78 hymns; Bk. ii. 110; Bk. iii. 22, and 12 doxologies. In the 2nd edition published in 1709, Bk. i. was increased to 150; Bk. ii. to 170; Bk. iii. to 25 and 15 doxologies. (3) Divine and Moral Songs for the Use of Children. By I. Watts, London, 1715. (4) The Psalms of David Imitated in the Language of the New Testament, And apply'd to the Christian State and Worship. By I. Watts. London: Printed by J. Clark, at the Bible and Crown in the Poultry, &c, 1719. (5) Sermons with hymns appended thereto, vol. i., 1721; ii., 1723; iii. 1727. In the 5th ed. of the Sermons the three volumes, in duodecimo, were reduced to two, in octavo. (6) Reliquiae Juveniles: Miscellaneous Thoughts in Prose and Verse, on Natural, Moral, and Divine Subjects; Written chiefly in Younger Years. By I. Watts, D.D., London, 1734. (7) Remnants of Time. London, 1736. 454 Hymns and Versions of the Psalms, in addition to the centos are all in common use at the present time. --Excerpts from John Julian, Dictionary of Hymnology (1907) ================================== Watts, I. , p. 1241, ii. Nearly 100 hymns, additional to those already annotated, are given in some minor hymn-books. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ================= Watts, I. , p. 1236, i. At the time of the publication of this Dictionary in 1892, every copy of the 1707 edition of Watts's Hymns and Spiritual Songs was supposed to have perished, and all notes thereon were based upon references which were found in magazines and old collections of hymns and versions of the Psalms. Recently three copies have been recovered, and by a careful examination of one of these we have been able to give some of the results in the revision of pp. 1-1597, and the rest we now subjoin. i. Hymns in the 1709 ed. of Hymns and Spiritual Songs which previously appeared in the 1707 edition of the same book, but are not so noted in the 1st ed. of this Dictionary:— On pp. 1237, L-1239, ii., Nos. 18, 33, 42, 43, 47, 48, 60, 56, 58, 59, 63, 75, 82, 83, 84, 85, 93, 96, 99, 102, 104, 105, 113, 115, 116, 123, 124, 134, 137, 139, 146, 147, 148, 149, 162, 166, 174, 180, 181, 182, 188, 190, 192, 193, 194, 195, 197, 200, 202. ii. Versions of the Psalms in his Psalms of David, 1719, which previously appeared in his Hymns and Spiritual Songs, 1707:— On pp. 1239, U.-1241, i., Nos. 241, 288, 304, 313, 314, 317, 410, 441. iii. Additional not noted in the revision:— 1. My soul, how lovely is the place; p. 1240, ii. 332. This version of Ps. lxiv. first appeared in the 1707 edition of Hymns & Spiritual Songs, as "Ye saints, how lovely is the place." 2. Shine, mighty God, on Britain shine; p. 1055, ii. In the 1707 edition of Hymns & Spiritual Songs, Bk. i., No. 35, and again in his Psalms of David, 1719. 3. Sing to the Lord with [cheerful] joyful voice, p. 1059, ii. This version of Ps. c. is No. 43 in the Hymns & Spiritual Songs, 1707, Bk. i., from which it passed into the Ps. of David, 1719. A careful collation of the earliest editions of Watts's Horae Lyricae shows that Nos. 1, 7, 9, 10, 11, 12, 14, 16, p. 1237, i., are in the 1706 ed., and that the rest were added in 1709. Of the remaining hymns, Nos. 91 appeared in his Sermons, vol. ii., 1723, and No. 196 in Sermons, vol. i., 1721. No. 199 was added after Watts's death. It must be noted also that the original title of what is usually known as Divine and Moral Songs was Divine Songs only. --John Julian, Dictionary of Hymnology, New Supplement (1907) =========== See also in: Hymn Writers of the Church

Anonymous

Person Name: Anon. Hymnal Number: 5 Author of "When Morning Gilds the Skies" in Hymns for Worship In some hymnals, the editors noted that a hymn's author is unknown to them, and so this artificial "person" entry is used to reflect that fact. Obviously, the hymns attributed to "Author Unknown" "Unknown" or "Anonymous" could have been written by many people over a span of many centuries.

Edward Caswall

1814 - 1878 Person Name: Rev. Edward Caswall Hymnal Number: 5 Translator of "When Morning Gilds the Skies" in Hymns for Worship Edward Caswall was born in 1814, at Yately, in Hampshire, where his father was a clergyman. In 1832, he went to Brasenose College, Oxford, and in 1836, took a second-class in classics. His humorous work, "The Art of Pluck," was published in 1835; it is still selling at Oxford, having passed through many editions. In 1838, he was ordained Deacon, and in 1839, Priest. He became perpetural Curate of Stratford-sub-Castle in 1840. In 1841, he resigned his incumbency and visited Ireland. In 1847, he joined the Church of Rome. In 1850, he was admitted into the Congregation of the Oratory at Birmingham, where he has since remained. He has published several works in prose and poetry. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 ===================== Caswall, Edward, M.A., son of the Rev. R. C. Caswall, sometime Vicar of Yately, Hampshire, born at Yately, July 15, 1814, and educated at Brasenose College, Oxford, graduating in honours in 1836. Taking Holy Orders in 1838, he became in 1840 Incumbent of Stratford-sub-Castle, near Salisbury, and resigned the same in 1847. In 1850 (Mrs. Caswall having died in 1849) he was received into the Roman Catholic communion, and joined Dr. Newman at the Oratory, Edgbaston. His life thenceforth, although void of stirring incidents, was marked by earnest devotion to his clerical duties and a loving interest in the poor, the sick, and in little children. His original poems and hymns were mostly written at the Oratory. He died at Edgbaston, Jan. 2, 1878, and was buried on Jan. 7 at Redwall, near Bromsgrove, by his leader and friend Cardinal Newman. Caswall's translations of Latin hymns from the Roman Breviary and other sources have a wider circulation in modern hymnals than those of any other translator, Dr. Neale alone excepted. This is owing to his general faithfulness to the originals, and the purity of his rhythm, the latter feature specially adapting his hymns to music, and for congregational purposes. His original compositions, although marked by considerable poetical ability, are not extensive in their use, their doctrinal teaching being against their general adoption outside the Roman communion. His hymns appeared in:— (1) Lyra Catholica, which contained 197 translations from the Roman Breviary, Missal, and other sources. First ed. London, James Burns, 1849. This was reprinted in New York in 1851, with several hymns from other sources added thereto. This edition is quoted in the indices to some American hymn-books as Lyra Cath., as in Beecher's Plymouth Collection, 1855, and others. (2) Masque of Mary, and Other Poems, having in addition to the opening poem and a few miscellaneous pieces, 53 translations, and 51 hymns. 1st ed. Lon., Burns and Lambert, 1858. (3) A May Pageant and Other Poems, including 10 original hymns. Lon., Burns and Lambert, 1865. (4) Hymns and Poems, being the three preceding volumes embodied in one, with many of the hymns rewritten or revised, together with elaborate indices. 1st ed. Lon., Burns, Oates & Co., 1873. Of his original hymns about 20 are given in the Roman Catholic Crown of Jesus Hymn Book, N.D; there are also several in the Hymns for the Year, N.D., and other Roman Catholic collections. --John Julian, Dictionary of Hymnology (1907) ====================== Caswall, E. , p. 214, ii. Additional original hymns by Caswall are in the Arundel Hymns, 1902, and other collections. The following are from the Masque of Mary, &c, 1858:— 1. Christian soul, dost thou desire. After Holy Communion. 2. Come, let me for a moment cast. Holy Communion. 3. O Jesu Christ [Lord], remember. Holy Communion. 4. Oft, my soul, thyself remind. Man's Chief End. 5. Sleep, Holy Babe. Christmas. Appeared in the Rambler, June 1850, p. 528. Sometimes given as "Sleep, Jesus, sleep." 6. The glory of summer. Autumn. 7. This is the image of the queen. B. V. M. His "See! amid the winter's snow,” p. 1037, i., was published in Easy Hymn Tunes, 1851, p. 36. In addition the following, mainly altered texts or centos of his translations are also in common use:— 1. A regal throne, for Christ's dear sake. From "Riches and regal throne," p. 870, ii. 2. Come, Holy Ghost, Thy grace inspire. From "Spirit of grace and union," p. 945, i. 3. Hail! ocean star, p. 99, ii,, as 1873. In the Birmingham Oratory Hymn Book, 1850, p. 158. 4. Lovely flow'rs of martyrs, hail. This is the 1849 text. His 1873 text is "Flowers of martyrdom," p. 947, i. 5. None of all the noble cities. From "Bethlehem! of noblest cities," p. 946, ii. 6. O Jesu, Saviour of the World. From “Jesu, Redeemer of the world," p. 228, ii. 7. 0 Lady, high in glory raised. From "O Lady, high in glory, Whose," p. 945, i. The Parochial Hymn Book, 1880, has also the following original hymns by Caswall. As their use is confined to this collection, we give the numbers only:— IS os. 1, 2, 3, 159 (Poems, 1873, p. 453), 209 (1873, p. 288), 299, 324 (1873, p. 323), 357, 402, 554, 555, 558, 569 (1873, p. 334). These are from his Masque of Mary 1858. Nos. 156, 207 (1873, p. 296), 208 (1873, p. 297), 518. These are from his May Pageant, 1865. As several of these hymns do not begin with the original first lines, the original texts are indicated as found in his Poems, 1873. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Charles Wesley

1707 - 1788 Person Name: Rev. Charles Wesley Hymnal Number: 6 Author of "Ye Servants of God" in Hymns for Worship Charles Wesley, M.A. was the great hymn-writer of the Wesley family, perhaps, taking quantity and quality into consideration, the great hymn-writer of all ages. Charles Wesley was the youngest son and 18th child of Samuel and Susanna Wesley, and was born at Epworth Rectory, Dec. 18, 1707. In 1716 he went to Westminster School, being provided with a home and board by his elder brother Samuel, then usher at the school, until 1721, when he was elected King's Scholar, and as such received his board and education free. In 1726 Charles Wesley was elected to a Westminster studentship at Christ Church, Oxford, where he took his degree in 1729, and became a college tutor. In the early part of the same year his religious impressions were much deepened, and he became one of the first band of "Oxford Methodists." In 1735 he went with his brother John to Georgia, as secretary to General Oglethorpe, having before he set out received Deacon's and Priest's Orders on two successive Sundays. His stay in Georgia was very short; he returned to England in 1736, and in 1737 came under the influence of Count Zinzendorf and the Moravians, especially of that remarkable man who had so large a share in moulding John Wesley's career, Peter Bonier, and also of a Mr. Bray, a brazier in Little Britain. On Whitsunday, 1737, [sic. 1738] he "found rest to his soul," and in 1738 he became curate to his friend, Mr. Stonehouse, Vicar of Islington, but the opposition of the churchwardens was so great that the Vicar consented that he "should preach in his church no more." Henceforth his work was identified with that of his brother John, and he became an indefatigable itinerant and field preacher. On April 8, 1749, he married Miss Sarah Gwynne. His marriage, unlike that of his brother John, was a most happy one; his wife was accustomed to accompany him on his evangelistic journeys, which were as frequent as ever until the year 1756," when he ceased to itinerate, and mainly devoted himself to the care of the Societies in London and Bristol. Bristol was his headquarters until 1771, when he removed with his family to London, and, besides attending to the Societies, devoted himself much, as he had done in his youth, to the spiritual care of prisoners in Newgate. He had long been troubled about the relations of Methodism to the Church of England, and strongly disapproved of his brother John's "ordinations." Wesley-like, he expressed his disapproval in the most outspoken fashion, but, as in the case of Samuel at an earlier period, the differences between the brothers never led to a breach of friendship. He died in London, March 29, 1788, and was buried in Marylebone churchyard. His brother John was deeply grieved because he would not consent to be interred in the burial-ground of the City Road Chapel, where he had prepared a grave for himself, but Charles said, "I have lived, and I die, in the Communion of the Church of England, and I will be buried in the yard of my parish church." Eight clergymen of the Church of England bore his pall. He had a large family, four of whom survived him; three sons, who all became distinguished in the musical world, and one daughter, who inherited some of her father's poetical genius. The widow and orphans were treated with the greatest kindness and generosity by John Wesley. As a hymn-writer Charles Wesley was unique. He is said to have written no less than 6500 hymns, and though, of course, in so vast a number some are of unequal merit, it is perfectly marvellous how many there are which rise to the highest degree of excellence. His feelings on every occasion of importance, whether private or public, found their best expression in a hymn. His own conversion, his own marriage, the earthquake panic, the rumours of an invasion from France, the defeat of Prince Charles Edward at Culloden, the Gordon riots, every Festival of the Christian Church, every doctrine of the Christian Faith, striking scenes in Scripture history, striking scenes which came within his own view, the deaths of friends as they passed away, one by one, before him, all furnished occasions for the exercise of his divine gift. Nor must we forget his hymns for little children, a branch of sacred poetry in which the mantle of Dr. Watts seems to have fallen upon him. It would be simply impossible within our space to enumerate even those of the hymns which have become really classical. The saying that a really good hymn is as rare an appearance as that of a comet is falsified by the work of Charles Wesley; for hymns, which are really good in every respect, flowed from his pen in quick succession, and death alone stopped the course of the perennial stream. It has been the common practice, however for a hundred years or more to ascribe all translations from the German to John Wesley, as he only of the two brothers knew that language; and to assign to Charles Wesley all the original hymns except such as are traceable to John Wesley through his Journals and other works. The list of 482 original hymns by John and Charles Wesley listed in this Dictionary of Hymnology have formed an important part of Methodist hymnody and show the enormous influence of the Wesleys on the English hymnody of the nineteenth century. -- Excerpts from John Julian, Dictionary of Hymnology (1907) ================== Charles Wesley, the son of Samuel Wesley, was born at Epworth, Dec. 18, 1707. He was educated at Westminster School and afterwards at Christ Church, Oxford, where he graduated M.A. In 1735, he took Orders and immediately proceeded with his brother John to Georgia, both being employed as missionaries of the S.P.G. He returned to England in 1736. For many years he engaged with his brother in preaching the Gospel. He died March 29, 1788. To Charles Wesley has been justly assigned the appellation of the "Bard of Methodism." His prominence in hymn writing may be judged from the fact that in the "Wesleyan Hymn Book," 623 of the 770 hymns were written by him; and he published more than thirty poetical works, written either by himself alone, or in conjunction with his brother. The number of his separate hymns is at least five thousand. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872.

Robert Grant

1779 - 1838 Person Name: Sir Robert Grant Hymnal Number: 7 Author of "O worship the King all-glorious above" in Hymns for Worship Robert Grant (b. Bengal, India, 1779; d. Dalpoorie, India, 1838) was influenced in writing this text by William Kethe’s paraphrase of Psalm 104 in the Anglo-Genevan Psalter (1561). Grant’s text was first published in Edward Bickersteth’s Christian Psalmody (1833) with several unauthorized alterations. In 1835 his original six-stanza text was published in Henry Elliott’s Psalm and Hymns (The original stanza 3 was omitted in Lift Up Your Hearts). Of Scottish ancestry, Grant was born in India, where his father was a director of the East India Company. He attended Magdalen College, Cambridge, and was called to the bar in 1807. He had a distinguished public career a Governor of Bombay and as a member of the British Parliament, where he sponsored a bill to remove civil restrictions on Jews. Grant was knighted in 1834. His hymn texts were published in the Christian Observer (1806-1815), in Elliot’s Psalms and Hymns (1835), and posthumously by his brother as Sacred Poems (1839). Bert Polman ======================== Grant, Sir Robert, second son of Mr. Charles Grant, sometime Member of Parliament for Inverness, and a Director of the East India Company, was born in 1785, and educated at Cambridge, where he graduated in 1806. Called to the English Bar in 1807, he became Member of Parliament for Inverness in 1826; a Privy Councillor in 1831; and Governor of Bombay, 1834. He died at Dapoorie, in Western India, July 9, 1838. As a hymnwriter of great merit he is well and favourably known. His hymns, "O worship the King"; "Saviour, when in dust to Thee"; and "When gathering clouds around I view," are widely used in all English-speaking countries. Some of those which are less known are marked by the same graceful versification and deep and tender feeling. The best of his hymns were contributed to the Christian Observer, 1806-1815, under the signature of "E—y, D. R."; and to Elliott's Psalms & Hymns, Brighton, 1835. In the Psalms & Hymns those which were taken from the Christian Observer were rewritten by the author. The year following his death his brother, Lord Glenelg, gathered 12 of his hymns and poems together, and published them as:— Sacred Poems. By the late Eight Hon. Sir Robert Grant. London, Saunders & Otley, Conduit Street, 1839. It was reprinted in 1844 and in 1868. This volume is accompanied by a short "Notice," dated "London, Juno 18, 1839." ===================== Grant, Sir R., p. 450, i. Other hymns are:— 1. From Olivet's sequester'd scats. Palm Sunday. 2. How deep the joy, Almighty Lord. Ps. lxxxiv. 3. Wherefore do the nations wage. Ps. ii. These are all from his posthumous sacred Poems, 1839. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Edward Perronet

1721 - 1792 Person Name: E. Perronet Hymnal Number: 8 Author of "All Hail the Power" in Hymns for Worship Edward Perronet was the son of the Rev. Vincent Perronet, Vicar of Shoreham, Kent. For some time he was an intimate associate of the Wesleys, at Canterbury and Norwich. He afterwards became pastor of a dissenting congregation. He died in 1792. In 1784, he published a small volume, entitled "Occasional Verses, Moral and Social;" a book now extremely rare. At his death he is said to have left a large sum of money to Shrubsole, who was organist at Spafield's Chapel, London, and who had composed the tune "Miles Lane" for "All hail the power of Jesus' Name!" --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ------ Perronet, Edward. The Perronets of England, grandfather, father, and son, were French emigres. David Perronet came to England about 1680. He was son of the refugee Pasteur Perronet, who had chosen Switzerland as his adopted country, where he ministered to a Protestant congregation at Chateau D'Oex. His son, Vincent Perronet, M.A., was a graduate of Queen's College, Oxford, though his name is not found in either Anthony Woods's Athenae Oxonienses nor his Fasti, nor in Bliss's apparatus of additional notes. He became, in 1728, Vicar of Shoreham, Kent. He is imperishably associated with the Evangelical Revival under the Wesleys and Whitefield. He cordially cooperated with the movement, and many are the notices of him scattered up and down the biographies and Journals of John Wesley and of Selina, Countess of Huntingdon. He lived to the venerable age of ninety-one; and pathetic and beautiful is the account of John Wesley's later visits to the white-haired saint (b. 1693, d. May 9, 1785).* His son Edward was born in 1726. He was first educated at home under a tutor, but whether he proceeded to the University (Oxford) is uncertain. Born, baptized, and brought up in the Church of England, he had originally no other thought than to be one of her clergy. But, though strongly evangelical, he had a keen and searching eye for defects. A characteristic note to The Mitre, in referring to a book called The Dissenting Gentleman's answer to the Rev. Mr. White, thus runs:—"I was born, and am like to die, in the tottering communion of the Church of England; but I despise her nonsense; and thank God that I have once read a book that no fool can answer, and that no honest man will". The publication of The Mitre is really the first prominent event in his life. A copy is preserved in the British Museum, with title in the author's holograph, and manuscript notes; and on the fly-leaf this:— "Capt. Boisragon, from his oblig'd and most respectful humble servt. The Author. London, March 29th, 1757." The title is as follows:— The Mitre; a Sacred Poem (1 Samuel ii. 30). London: printed in the year 1757. This strangely overlooked satire is priceless as a reflex of contemporary ecclesiastical opinion and sentiment. It is pungent, salted with wit, gleams with humour, hits off vividly the well-known celebrities in Church and State, and is well wrought in picked and packed words. But it is a curious production to have come from a "true son" of the Church of England. It roused John Wesley's hottest anger. He demanded its instant suppression; and it was suppressed (Atmore's Methodist Memorial, p. 300, and Tyerman, ii. 240-44, 264, 265); and yet it was at this period the author threw himself into the Wesleys' great work. But evidences abound in the letters and journals of John Wesley that he was intermittently rebellious and vehement to even his revered leader's authority. Earlier, Edward Perronet dared all obloquy as a Methodist. In 1749 Wesley enters in his diary: "From Rochdale went to Bolton, and soon found that the Rochdale lions were lambs in comparison with those of Bolton. Edward Perronet was thrown down and rolled in mud and mire. Stones were hurled and windows broken" (Tyerman's Life and Times of the Rev. John Wesley, M.A., 3 vols., 1870 ; vol. ii. 57). In 1750 John Wesley writes: ”Charles and you [Edward Perronet] behave as I want you to do; but you cannot, or will not, preach where I desire. Others can and will preach where I desire, but they do not behave as I want them to do. I have a fine time between the one and the other. I think Charles and you have in the general a right sense of what it is to serve as sons in the gospel; and if all our helpers had had the same, the work of God would have prospered better both in England and Ireland. I have not one preacher with me, and not six in England, whose wills are broken to serve me" (ibid. ii. 85, and Whitehead's Life of Wesley, ii. 259). In 1755 arrangements to meet the emergency created by its own success had to be made for Methodism. As one result, both Edward and Charles Perronet broke loose from John Wesley's law that none of his preachers or "helpers" were to dispense the Sacraments, but were still with their flocks to attend the parish churches. Edward Perronet asserted his right to administer the Sacraments as a divinely-called preacher ibid. ii. 200). At that time he was resident at Canterbury, "in a part of the archbishop's old palace" (ibid. ii. 230. In season and out of season he "evangelized." Onward, he became one of the Countess of Huntingdon's "ministers" in a chapel in Watling Street, Canterbury. Throughout he was passionate, impulsive, strong-willed; but always lived near his divine Master. The student-reader of Lives of the Wesleys will be "taken captive" by those passages that ever and anon introduce him. He bursts in full of fire and enthusiasm, yet ebullient and volatile. In the close of his life he is found as an Independent or Congregational pastor of a small church in Canterbury. He must have been in easy worldly circumstances, as his will shows. He died Jan. 2, 1792, and was buried in the cloisters of the great cathedral, Jan. 8. His Hymns were published anonymously in successive small volumes. First of all came Select Passages of the Old and New Testament versified; London: Printed by H. Cock, mdcclvi. … A second similar volume is entitled A Small Collection of Hymns, &c, Canterbury: printed in the year dcclxxxii. His most important volume was the following:— Occasional Verses, moral and sacred. Published for the instruction and amusement of the Candidly Serious and Religious. London, printed for the Editor: And Sold by J. Buckland in Paternoster Row; and T. Scollick, in the City Road, Moorfields, mdcclxxxv. pp. 216 (12°). [The British Museum copy has the two earlier volumes bound up with this.] The third hymn in this scarce book is headed, “On the Resurrection," and is, ”All hail the power of Jesus' name". But there are others of almost equal power and of more thorough workmanship. In my judgment, "The Lord is King" (Psalm xcvi. 16) is a great and noble hymn. It commences:— “Hail, holy, holy, holy Loud! Let Pow'rs immortal sing; Adore the co-eternal Word, And shout, the Lord is King." Very fine also is "The Master's Yoke—the Scholar's Lesson," Matthew xi. 29, which thus opens:— O Grant me, Lord, that sweet content That sweetens every state; Which no internal fears can rent, Nor outward foes abate." A sacred poem is named "The Wayfaring Man: a Parody"; and another, "The Goldfish: a Parody." The latter has one splendid line on the Cross, "I long to share the glorious shame." "The Tempest" is striking, and ought to be introduced into our hymnals; and also "The Conflict or Conquest over the Conqueror, Genesis xxxii. 24". Still finer is "Thoughts on Hebrews xii.," opening:— "Awake my soul—arise! And run the heavenly race; Look up to Him who holds the prize, And offers thee His grace." "A Prayer for Mercy on Psalm cxix. 94," is very striking. On Isaiah lxv. 19, is strong and unmistakable. "The Sinner's Resolution," and "Thoughts on Matthew viii. 2," and on Mark x. 51, more than worthy of being reclaimed for use. Perronet is a poet as well as a pre-eminently successful hymnwriter. He always sings as well as prays. It may be added that the brief paraphrase after Ovid given below, seems to echo the well-known lines in Gray's immortal elegy:— "How many a gem unseen of human eyes, Entomb'd in earth, a sparkling embryo lies; How many a rose, neglected as the gem, Scatters its sweets and rots upon its stem: So many a mind, that might a meteor shone, Had or its genius or its friend been known; Whose want of aid from some maternal hand, Still haunts the shade, or quits its native land." [Rev. A. B. Grosart, D.D., LL.D.] * Agnew's Protestant Exiles from France in the Reign of Louis XIV. confounds Vincent the father with Edward his son. -- John Julian, Dictionary of Hymnology (1907)

William Kethe

? - 1594 Person Name: Rev. Wm. Kethe Hymnal Number: 10 Author of "All People That On Earth Do Dwell" in Hymns for Worship William Kethe (b. Scotland [?], d. Dorset England, c. 1594). Although both the time and place of Kethe's birth and death are unknown, scholars think he was a Scotsman. A Protestant, he fled to the continent during Queen Mary's persecution in the late 1550s. He lived in Geneva for some time but traveled to Basel and Strasbourg to maintain contact with other English refugees. Kethe is thought to be one of the scholars who translated and published the English-language Geneva Bible (1560), a version favored over the King James Bible by the Pilgrim fathers. The twenty-five psalm versifications Kethe prepared for the Anglo-Genevan Psalter of 1561 were also adopted into the Scottish Psalter of 1565. His versification of Psalm 100 (All People that on Earth do Dwell) is the only one that found its way into modern psalmody. Bert Polman ======================== Kethe, William, is said by Thomas Warton in his History of English Poetry, and by John Strype in his Annals of the Reformation, to have been a Scotsman. Where he was born, or whether he held any preferment in England in the time of Edward VI., we have been unable to discover. In the Brieff discours off the troubles begonne at Franckford, 1575, he is mentioned as in exile at Frankfurt in 1555, at Geneva in 1557; as being sent on a mission to the exiles in Basel, Strassburg, &c, in 1558; and as returning with their answers to Geneva in 1559. Whether he was one of those left behind in 1559 to "finishe the bible, and the psalmes bothe in meeter and prose," does not appear. The Discours further mentions him as being with the Earl of Warwick and the Queen's forces at Newhaven [Havre] in 1563, and in the north in 1569. John Hutchins in his County history of Dorset, 1774, vol. ii. p. 316, says that he was instituted in 1561 as Rector of Childe Okeford, near Blandford. But as there were two Rectors and only one church, leave of absence might easily be extended. His connection with Okeford seems to have ceased by death or otherwise about 1593. The Rev. Sir Talbot H. B. Baker, Bart., of Ranston, Blandford, who very kindly made researches on the spot, has informed me that the Registers at Childe Okeford begin with 1652-53, that the copies kept in Blandford date only from 1732 (the earlier having probably perished in the great fire there in 1731), that no will can be found in the district Probate Court, and that no monument or tablet is now to be found at Childe Okeford. By a communication to me from the Diocesan Registrar of Bristol, it appears that in a book professing to contain a list of Presentations deposited in the Consistory Court, Kethe is said to have been presented in 1565 by Henry Capel, the Patron of Childe Okeford Inferior. In the 1813 edition of Hutchins, vol. iii. pp. 355-6, William Watkinson is said to have been presented to this moiety by Arthur Capel in 1593. Twenty-five Psalm versions by Kethe are included in the Anglo-Genevan Psalter of 1561, viz. Ps. 27, 36, 47, 54, 58, 62, 70, 85, 88, 90, 91, 94, 100, 101, 104, 107, 111, 112, 113, 122, 125, 126, 134, 138, 142,—the whole of which were adopted in the Scottish Psalter of 1564-65. Only nine, viz. Ps. 104, 107, 111, 112, 113, 122, 125, 126, 134, were included in the English Psalter of 1562; Ps. 100 being however added in 1565. Being mostly in peculiar metres, only one, Ps. 100, was transferred to the Scottish Psalter of 1650. The version of Ps. 104, "My soul, praise the Lord," is found, in a greatly altered form, in some modern hymnals. Warton calls him ”a Scotch divine, no unready rhymer," says he had seen a moralisation of some of Ovid by him, and also mentions verses by him prefixed to a pamphlet by Christopher Goodman, printed at Geneva in 1558; a version of Ps. 93 added to Knox's Appellation to the Scottish Bishops, also printed at Geneva in 1558; and an anti-papal ballad, "Tye the mare Tom-boy." A sermon he preached before the Sessions at Blandford on Jan. 17, 1571, was printed by John Daye in 1571 (preface dated Childe Okeford, Jan. 29,157?), and dedicated to Ambrose Earl of Warwick. [Rev James Mearns, M.A]. -- John Julian, Dictionary of Hymnology (1907) ==================== Kethe, William, p. 624, i., line 30. The version which Warton describes as of Psalm 93 is really of Psalm 94, and is that noted under Scottish Hymnody, p. 1022, ii., as the version of Psalms 94 by W. Kethe. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Thomas Ken

1637 - 1711 Hymnal Number: 11 Author of "Praise God, from whom all blessings flow" in Hymns for Worship Thomas Ken (b. Berkampstead, Hertfordshire, England, 1637; d. Longleat, Wiltshire, England, 1711) studied at Winchester College, Hart Hall, and New College, Oxford, England. Ordained in the Church of England in 1662, he served variously as pastor, chaplain at Winchester College (1669-1679), chaplain to Princess (later Queen) Mary in The Hague, and bishop of Bath and Wells (1685-1691). He was a man of conscience and independent mind who did not shirk from confrontations with royalty. When King Charles II came to visit Winchester, he took along his mistress, the famous actress Nell Gwynne. Ken was asked to provide lodging for her. The story is told that Ken quickly declared his house under repair and had a builder take off the roof! He later was dismissed from the court at The Hague when he protested a case of immorality. Then, later in 1688, Bishop Ken refused to read King James II's Declaration of Indulgence in the churches, which granted greater religious freedom in England, and he was briefly imprisoned in the Tower of London. A few years later he refused to swear allegiance to King William, and he lost his bishopric. Ken wrote many hymns, which were published posthumously in 1721 and republished in 1868 as Bishop Ken's Christian Year, or Hymns and Poems for the Holy Days and Festivals of the Church. But he is best known for his morning, evening, and midnight hymns, each of which have as their final stanza the famous doxology “Praise God, from Whom All Blessings Flow.” Bert Polman =============== Ken, Thomas, D.D. The bare details of Bishop Ken's life, when summarised, produce these results:—-Born at Berkhampstead, July, 1637; Scholar of Winchester, 1651; Fellow of New College, Oxford, 1657; B.A., 1661; Rector of Little Easton, 1663; Fellow of Winchester, 1666; Rector of Brighstone, 1667; Rector of Woodhay and Prebendary of Winchester, 1669; Chaplain to the Princess Mary at the Hague, 1679; returns to Winchester, 1680; Bishop of Bath and Wells, 1685; imprisoned in the Tower, 1688; deprived, 1691; died at Longleat, March 19, 1711. The parents of Ken both died during his childhood, and he grew up under the guardianship of Izaak Walton, who had married Ken's elder sister, Ann. The dominant Presbyterianism of Winchester and Oxford did not shake the firm attachment to the English Church, which such a home had instilled. His life until the renewal of his connection with Winchester, through his fellowship, his chaplaincy to Morley (Walton's staunch friend, then bishop of Winchester), and his prebend in the Cathedral, calls for no special remark here. But this second association with Winchester, there seems little doubt, originated his three well-known hymns. In 1674 he published A Manual of Prayers for the Use of the Scholars of Winchester College, and reference is made in this book to three hymns, for "Morning," "Midnight," and "Evening," the scholars being recommended to use them. It can scarcely be questioned that the Morning, Evening, and Midnight hymns, published in the 1695 edition of The Manual, are the ones referred to. He used to sing these hymns to the viol or spinet, but the tunes he used are unknown. He left Winchester for a short time to be chaplain to the Princess Mary at the Hague, but was dismissed for his faithful remonstrance against a case of immorality at the Court, and returned to Winchester. A similar act of faithfulness at Winchester singularly enough won him his bishopric. He stoutly refused Nell Gwynne the use of his house, when Charles II. came to Winchester, and the easy king, either from humour or respect for his honesty, gave him not long afterwards the bishopric of Bath and Wells. Among the many acts of piety and munificence that characterised his tenure of the see, his ministration to the prisoners and sufferers after the battle of Sedgmoor and the Bloody Assize are conspicuous. He interceded for them with the king, and retrenched his own state to assist them. He attended Monmouth on the scaffold. James II. pronounced him the most eloquent preacher among the Protestants of his time; the judgment of Charles II. appears from his pithy saying that he would go and hear Ken "tell him of his faults." Among the faithful words of the bishops at Charles's death-bed, none were so noble in their faithfulness as his. He was one of the Seven Bishops who refused to read the Declaration of Indulgence, and were imprisoned in the Tower by James for their refusal, but triumphantly acquitted on their trial. At the accession of William III, he refused, after some doubt on the subject, to take the oaths, and was at length (1691) deprived of his see. His charities had left him at this time only seven hundred pounds, and his library, as a means of subsistence; but he received hospitality for his remaining years with his friend Lord Weymouth, at Longleat. The see of Bath and Wells was again offered him, but in vain, at the death of his successor, Bishop Kidder. He survived all the deprived prelates. His attitude as a nonjuror was remarkable for its conciliatory spirit. The saintliness of Ken's character, its combination of boldness, gentleness, modesty and love, has been universally recognised. The verdict of Macaulay is that it approached "as near as human infirmity permits to the ideal perfection of Christian virtue." The principal work of Ken's that remains is that on the Catechism, entitled The Practice of Divine Love. His poetical works were published after his death, in four volumes. Among the contents are, the Hymns for the Festivals, which are said to have suggested to Keble the idea of The Christian Year; the Anodynes against the acute physical sufferings of his closing years; and the Preparatives for Death. Although many passages in them are full of tender devotion, they cannot rank either in style or strength with the three great hymns written at Winchester. The best biographies of Ken are he Life of Ken by a Layman, and, specially, his Life, by the Very Rev. E. H. Plumptre, Dean of Wells, 1888. [Rev. H. Leigh Bennett, M.A.] Bishop Ken is known to hymnody as the author of the Morning, Evening, and Midnight Hymns, the first and second of which at least have found a place in almost every English collection for the last 150 years. The general history of these hymns, as we now know it, is as follows:— 1. In 1674 Ken published his Manual of Prayers for Winchester Scholars as A Manual of Prayers For the Use of the Scholars of Winchester College [here arms of William of Wykeham within a border]. London, Printed for John Martyn, 1674, 12 mo, pp. 69. From a passage in this work it may fairly be inferred that the author had already composed hymns for the use of the scholars. He says:— “Be sure to sing the Morning and Evening Hymn in your chamber devoutly, remembering that the Psalmist, upon happy experience, assures you that it is a good thing to tell of the loving kindness of the Lord early in the morning and of his truth in the night season." Two hymns only seem to be here referred to, but the expression "night season" may include both the Evening and Midnight hymns, and the latter would be only used occasionally. The hymns are not given in the Manual of 1674, or succeeding editions, until that of 1695, when the three hymns are added as an Appendix. The title of this edition is:— A Manual of Prayers For the Use of the Scholars of Winchester College. And all other Devout Christians. To which is added three Hymns for Morning, Evening, and Midnight; not in former Editions: By the Same Author. Newly Revised. London, Printed for Ctarles Brome at the Ovn, at the West end of St. Paul's Church, 1695. 2. In 1704 Richard Smith, a London publisher, issued a book similar in appearance to the Manual, and entitled Conference between the Soul and Body concerning the Present and Future State. This edition contained a strong recommendation by Dodwell, an intimate friend of Ken, but no hymns. To the 2nd edition, however (1705), were added two (Morning and Evening) hymns, with Ken's name appended, but containing two additional verses to the Evening hymn, and differing in several other respects from the text of the Manual. Thereupon Charles Brome, to whom the copyright of the latter belonged, issued a new edition with an Advertisement stating that Ken "absolutely disowned" the hymns appended to the Conference, "as being very false and uncorrect," and that the genuine text was that given in the Manual only. Brome's Advertisementreads:— "Advertisement—-Whereas at the end of a Book lately Publish'd call'd, 'A Conference between the Soul and Body,' there are some Hymns said to be writ by Bishop Ken, who absolutely disowns them, as being very false and uncorrect; but the Genuine ones are to be had only of Charles Brome, Bookseller, whose just Propriety the Original copy is." 3. In 1709, however, the spurious hymns were again published as Ken's in a book entitled A New Year's Gift: in Two Parts: to which is added A Morning and Evening Hymn. By Thomas, late L. B. of Bath and Wells. The Third Edition with additions. London Printed by W. Olney. 1709. Brome met this, as before, with a new edition of the Manual, in which the Advertisement of 1705 as above was repeated, but the text of the hymns considerably revised. This revised text was followed in all subsequent editions of the Manual, but as, until lately, it was thought to have appeared first in the edition of 1712, published soon after Ken's death, its genuineness was suspected by many. The question as it then stood was fully discussed in an able letter by Sir Roundell Palmer (Lord Selborne), prefixed to the reprint of Ken's Hymns, published by D. Sedgwick in 1864. Since that time the discovery in the Bodleian Library of a copy of the Manual of 1709 shows that the revision was made in that year, and confirms the conclusion at which Lord Selborne had previously arrived, that it was Ken's genuine revised text. The title of this edition is:— A Manual of Prayers For the Use of the Scholars of Winchester College, And all other Devout Christians, To which is added three Hymns for Morning, Evening, and Midnight; By the same Author. Newly Revised. London: Printed for Charles Brome at the Gun, the West end of St. Paul's Church, 1709. The Advertisement before referred to is at p. 130. The alterations of 1709 may therefore be accepted as being made by Ken himself, and it seems not improbable that the revision was suggested by the recent republication of the spurious text in spite of Brome's disclaimer in 1705, and possibly by adverse criticism of the original text. Lord Selborne pointed out in his Letter that Ken altered a passage in his Practice of Divine Love (1st ed., 1685) because "some Roman Catholic writer professed to discover the doctrine of Transubstantiation" therein. This alteration was made in the 2nd ed., 1686, and explained in the Preface to have been made "to prevent all misunderstanding for the future." A passage also in the Manual—-"Help me, then, ye blessed Hosts of Heaven, to celebrate that unknown sorrow, &c." — was claimed in a Roman Catholic pamphlet as a passage which taught the scholars of Winchester to invocate the whole Court of Heaven." This passage Ken altered "to prevent all future misinterpretations," and prefixed an Advertisement to the 1687 edition of the Manual explaining why he had done so. In looking through the texts of the three hymns for 1695, and 1709, and especially at the doxologies, and at st. x. and xi. in the Evening Hymn, "You my Blest Guardian, whilst I sleep," &c. (1695); and "O may my Guardian while I sleep," &c. (1709), do we not see a good and sufficient reason to account for the revision of the hymns? 4. With regard to the text given in the Conference, Lord Selborne observes that it is not improbable that alterations and various readings, originating with Ken himself, might have obtained private circulation among his friends, long before he had made up his own mind to give them to the public; a suggestion which may possibly help to explain the fact, that a writer, patronised by Dodwell, was misled into believing (for such a writer ought not lightly to be accused of a wilful fraud) that the text, published in the Conference in Ken's name was really from his hand. That Ken occasionally altered passages in his writings when for any reason he considered it necessary, is certain ; and there can be little doubt that the text of the three Winchester hymns was more or less unsettled before 1695. At any rate, before their first appearance in that year in the Manual the Evening hymn had found its way into print. It was published in ”Harmonia Sacra; or Divine Hymns and Dialogues .. . Composed by the Best Masters . . . The Words by several Learned and Pious Persons. The Second Book," London, Henry Playford, 1693. The first volume, of this work appeared in 1688, and was dedicated to Ken. It is not improbable therefore that Playford, when collecting materials for his second volume, obtained the words of the Evening Hymn directly from the author. The hymn was set by Clarke as a Cantata for a solo voice, with the Doxology as a chorus in four parts. 5. The various Morning Hymns by Ken which have appeared in the Appendix to Tate and Brady's Version of the Psalms, and in most hymnals published during the past 150 years are compilations from this hymn, with, in many instances, slight alterations of the text either of 1695 or of that of 1709. In some modern hymnals the difficulty of the length of the hymn is overcome by dividing it into two or more parts. A reference to the text given in Harmonia Sacra shows that the change from "Glory" to "All praise" in line 1. is only a restoration of the original reading; and without being aware of this fact, Lord Selborne points out that the expression "All praise" is remarkably consistent with Ken's frequent use of it in other writings. The same alteration was made in 1709 in the Morning Hymn, stanza 9, and in the Midnight Hymn, st. 7; while at the same time "Glory" in the Morning Hymn, st. v. 1. 4, is changed to "High Praise." As in the case of "Awake my soul," this hymn has been divided, subdivided, and rearranged in a great many ways during the last 150 years. In one form or another it will be found in most hymnals published during that period. Like the Morning and Evening Hymns, this hymn has been divided and rearranged in various ways, and is found in one form or another in most hymnals published during the last 150 years. 6. The various centos from these hymns which are in common use in English-speaking countries are:— i. From the Morning Hymn. 1. All praise to Thee Who safe hast kept. 2. Awake, my soul, and with the sun. 3. Glory to Thee Who safe hast kept. 4. I wake, I wake, ye heavenly choirs. 5. I would not wake nor rise again. 6. Wake, and lift up thyself, my heart. ii. From the Evening Hymn. 1. All praise to Thee, my God, this night. 2. Glory to Thee, my God, this night. iii. From the Midnight Hymn. 1. All praise to Thee in light array'd. 2. Glory to Thee in light array'd. 3. Lord, now my sleep doth me forsake. 4. My God, now [when] I from sleep awake. 7. Bishop Ken has not escaped the not unusual charge of plagiarism, in connection with his celebrated hymns. Charges of this kind have been made from time to time, the nature and value of which we will endeavour to summarize. These are: (1) he borrowed from Sir Thomas Browne; (2) he did the same from Thomas Flatman; (3) he did neither, but Paraphrased from the Latin. 8. The title of Bishop Ken's hymns on the Festivals of the Church, published posthumously in 1721, is: Hymns for all the Festivals of the Year. They were republished by Pickering as: Bishop Ken's Christian Year or Hymns and Poems for the Holy Days and Festivals of the Church, Lond., 1868. From this work the following centos have come into common use:— 1. All human succours now are flown. Visitation of the Sick. 2. I had one only thing to do. A New Creature. 3. O purify my soul from stain. 10th Sunday after Trinity, or A Prayer for Purity. 4. 0 Lord, when near the appointed hour. Holy Communion. 5. Unction the Christian name implies. Confirmation. [George Arthur Crawford, M.A.] -- John Julian, Dictionary of Hymnology (1907) ======================== Ken, T. , p. 422, i. Since this article was electrotyped the following details concerning Bishop Ken's three hymns have come to light:—In a Catalogue of the Society for Promoting Christian Knowledge, published in 1707, there appears an entry of a tract entitled, Three Hymns for Morning, Evening; and Midnight, by the Author of the Manual of Prayers for Winchester Scholars. A copy of this hitherto unknown tract has lately come into the hands of Mr. W. T. Brooke, and by him has been passed on to the British Museum Library. It is bound up in a volume with two other pamphlets, of which the respective titles are: (1) An Exposition on the Church Catechism, or the Practice of Divine Love. Revised. Composed for the Diocese of Bath and Wells. Printed for Charles Brome, at the Gun of the West end of St. Paul's Churchyard, 1703; (2) Directions for Prayer for the Dioceses of Bath and Wells. Price 2d. pp. 16; (3) A Morning, Evening, and Midnight Hymn by the Author of the Manual of Prayers for Winchester Scholars. Nos. 2 and 3 have no title, but on the last page of No. 3 is "London, Printed at the Gun, at the West End of St. Paul's Church." The text of this tract of the "Three Hymns" agrees absolutely with that of 1709, except that in the 10th stanza of the Morning Hymns it reads "not rise again," as in 1705. We may therefore conclude that Ken's revisions, with this exception, were made between 1705 and 1707, the date of the Society for Promoting Christian Knowledge Catalogue. We may add that another cento from Ken's Midnight Hymn is "Blest Jesu! Thou, on heaven intent." in Rice's Hymns, 1870. The Life of Bishop Ken by the late Dean Plumptre was published in 1888, in 2 volumes. It is by far the best and most exhaustive life of the Bishop, and is worthy of the author's great reputation. [George Arthur Crawford, M.A.] --John Julian, Dictionary of Hymnology, Appendix I (1907)

Christopher Wordsworth

1807 - 1885 Person Name: Bishop Christopher Wordsworth Hymnal Number: 13 Author of "O Day of Rest and Gladness" in Hymns for Worship Christopher Wordsworth--nephew of the great lake-poet, William Wordsworth--was born in 1807. He was educated at Winchester, and at Trinity College, Cambridge, where he graduated B.A., with high honours, in 1830; M.A. in 1833; D.D. in 1839. He was elected Fellow of his College in 1830, and public orator of the University in 1836; received Priest's Orders in 1835; head master of Harrow School in 1836; Canon of Westminster Abbey in 1844; Hulsean Lecturer at Cambridge in 1847-48; Vicar of Stanford-in-the-Vale, Berks, in 1850; Archdeacon of Westminster, in 1865; Bishop of Lincoln, in 1868. His writings are numerous, and some of them very valuable. Most of his works are in prose. His "Holy Year; or, Hymns for Sundays, Holidays, and other occasions throughout the Year," was published in [1862], and contains 127 hymns. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. =================== Wordsworth, Christopher, D.D., was born at Lambeth (of which parish his father was then the rector), Oct. 30, 1807, and was the youngest son of Christopher Wordsworth, afterwards Master of Trinity College, Cambridge, and Priscilla (née Lloyd) his wife. He was educated at Winchester, where he distinguished himself both as a scholar and as an athlete. In 1826 he matriculated at Trinity College, Cambridge, where his career was an extraordinarily brilliant one. He swept off an unprecedented number of College and University prizes, and in 1830 graduated as Senior Classic in the Classical Tripos, and 14th Senior Optime in the Mathematical, won the First Chancellor's Medal for classical studies, and was elected Fellow of Trinity. He was engaged as classical lecturer in college for some time, and in 1836 was chosen Public Orator for the University. In the same year he was elected Head Master of Harrow School, and in 1838 he married Susan Hatley Freere. During his head-mastership the numbers at Harrow fell off, but he began a great moral reform in the school, and many of his pupils regarded him with enthusiastic admiration. In 1844 he was appointed by Sir Robert Peel to a Canonry at Westminster; and in 1848-49 he was Hulsean lecturer at Cambridge. In 1850 he took the small chapter living of Stanford-in-the-Vale cum Goosey, in Berkshire, and for the next nineteen years he passed his time as an exemplary parish priest in this retired spot, with the exception of his four months' statutable residence each year at Westminster. In 1869 he was elevated to the bishopric of Lincoln, which he held for more than fifteen years, resigning it a few months before his death, which took place on March 20th, 1885. As bearing upon his poetical character, it may be noted that he was the nephew of the poet-laureate, William Wordsworth, whom he constantly visited at Rydal up to the time of the poet's death in 1850, and with whom he kept up a regular and lengthy correspondence. Christopher Wordsworth was a very voluminous writer, his principal works being:— (1) Athens and Attica, 1836; (2) Pompeian Inscriptions, 1837; (3) Greece Pictorial and Descriptive, 1839; (4) King Edward VIth's Latin Grammar, 1841; (5) Bentley's Correspondence, 1842; (6) Theophilus Anglicanus, 1843; (7) Memoirs of William Wordsworth, 1851; (8) Hippolytus, 1853; (9) Notes at Paris, 1854; (10) A Commentary on the whole Bible, 1856-1870; (11) The Holy Year, 1862; (12) Church History, 1881-1883; many volumes of Sermons, and an enormous amount of Pamphlets, Addresses, Letters, Speeches, on almost every subject in which the interests of the church were concerned, and also on subjects connected with classical literature. Of his many works, however, the only one which claims notice from the hynmologist's point of view is The Holy Year, which contains hymns, not only for every season of the Church's year, but also for every phase of that season, as indicated in the Book of Common Prayer. Dr. Wordsworth, like the Wesleys, looked upon hymns as a valuable means of stamping permanently upon the memory the great doctrines of the Christian Church. He held it to be "the first duty of a hymn-writer to teach sound doctrine, and thus to save souls." He thought that the materials for English Church hymns should be sought (1) in the Holy Scriptures, (2) in the writings of Christian Antiquity, and (3) in the Poetry of the Ancient Church. Hence he imposed upon himself the strictest limitations in his own compositions. He did not select a subject which seemed to him most adapted for poetical treatment, but felt himself bound to treat impartially every subject, and branch of a subject, that is brought before us in the Church's services, whether of a poetical nature or not. The natural result is that his hymns are of very unequal merit; whether his subject inspired him with poetical thoughts or not, he was bound to deal with it; hence while some of his hymns (such as "Hark! the sound of holy voices," &c, “See the Conqueror mounts in triumph," &c, "O, day of rest and gladness") are of a high order of excellence, others are prosaic. He was particularly anxious to avoid obscurity, and thus many of his hymns are simple to the verge of baldness. But this extreme simplicity was always intentional, and to those who can read between the lines there are many traces of the "ars celans artem." It is somewhat remarkable that though in citing examples of early hymnwriters he almost always refers to those of the Western Church, his own hymns more nearly resemble those of the Eastern, as may be seen by comparing The Holy Year with Dr. Mason Neale's Hymns of the Eastern Church translated, with Notes, &c. The reason of this perhaps half-unconscious resemblance is not far to seek. Christopher Wordsworth, like the Greek hymnwriters, drew his inspiration from Holy Scripture, and he loved, as they did, to interpret Holy Scripture mystically. He thought that ”the dangers to which the Faith of England (especially in regard to the Old Testament) was exposed, arose from the abandonment of the ancient Christian, Apostolic and Patristic system of interpretation of the Old Testament for the frigid and servile modern exegesis of the literalists, who see nothing in the Old Testament but a common history, and who read it (as St. Paul says the Jews do) ‘with a veil on their heart, which veil' (he adds) 'is done away in Christ.'" In the same spirit, he sought and found Christ everywhere in the New Testament. The Gospel History was only the history of what "Jesus began to do and to teach" on earth; the Acts of the Apostles and all the Epistles were the history of what he continued to do and to teach from Heaven; and the Apocalypse (perhaps his favourite book) was "the seal and colophon of all." Naturally he presents this theory, a theory most susceptible of poetical treatment, in his hymns even more prominently than in his other writings. The Greek writers took, more or less, the same view; hence the resemblance between his hymns and those of the Eastern Church. [Rev. J. H. Overton, D.D.] During the time that Bishop Wordsworth was Canon of Westminster, and Vicar of Stanford-in-the-Vale cum Goosey, he published his collection of hymns as:— The Holy Year; or Hymns for Sundays and Holy-days, And other Occasions. London, Rivingtons, 1862. This work contained an extended Preface; a Calendar of Hymns; 117 Original Compositions; and a Supplement of 82 hymns from other sources. In the 3rd edition, 1863, the Supplement was omitted, and the Original hymns were increased to 127. Several of these hymns are annotated under their respective first lines, the rest in common use are:— From The Holy Year, first edition, 1862:— 1. Five pebbles from the brook. Temptation. Stanza ix. added in 1863. 2. Giver of law is God's [Thy] dear Son. Circumcision. Doxology added in 1863. 3. Gracious Spirit, Holy Ghost. Quinquagesima. 4. Holy, holy, holy, Lord, God of Hosts, Eternal King. Holy Trinity. 5. Holy of Holies! awful name. Epistle 5th Sunday in Lent. 6. How blest are hearts which Christ the Lord. Holy Matrimony. In 1863 in two parts, Pt. ii. being "Bless these Thy servants, gracious Lord." 7. How blessed is the force of prayer. St. Peter. In 1863, in two parts, Pt. i. being "Behold! at hand is Herod's doom." 8. How wondrous and mysterious are. Holy Baptism. In the 1863 ed. it is divided into four parts:— Pt. ii. "In Jordan Thou didst sanctify"; Pt. iii. "Thee, risen in triumph from the grave"; Pt. iv." Baptized in Christ we put on Christ." The cento, "By Water and the Holy Ghost," is also from this hymn. 9. In sorrow and distress. Ash Wednesday. 10. In Thy glorious Resurrection . Easter. In the 1863 ed. it begins, "Lord, Thy glorious Resurrection," and the doxology was added. 11. Lord, may we never, save to One. Against False Worship. Stanza viii. was added in 1863. 12. Lord not with [by] poor and paltry gifts. Offertory. 13. Lord, Who didst the Prophets teach. 2nd Sunday in Advent, or, Holy Scripture. The doxology was added in 1863. 14. Man fell from grace by carnal appetite. Gospel 1st S. in Lent. 15. Mankind in Adam fell. Good Friday. In the 1863 ed. it is divided into three parts: Pt. ii. being "We fell by Adam's sin;" and Pt. iii. "Thy Cross a Trophy is." 16. Not bound by chains, nor pent in cells. The Gifts of the Holy Ghost. This hymn is preceded by a special note on the Holy Spirit and His gifts. 17. Not gifts of prophecy can save. Self Discipline, or, 8th Sunday after Trinity. 18. 0 Jerusalem beloved, joyful morn has dawned on Thee. Purification of Blessed Virgin Mary, or, The Presentation. In the 1863 edition it is divided into two parts, Pt. ii. Being “Light the Gentile world to lighten, and thy glory Israel." 19. 0 Saviour, Who at Nain's gate. The Raising of the Widow's Son. 20. 0 Son of God, the Eternal Word. The Queen's Accession. 21. Once all the nations were as one. Babel and Sion a Contrast. 22. Sing, 0 sing this blessed morn. Christmas. In the 1863 edition a doxology was added, and the hymn was divided into two parts, Pt. ii. being, "God comes down that man may rise." 23. The banner of the Cross. Missions. In the 1863 ed. it is in three parts, Pt. ii., "Now for the Lord our God"; Pt. iii. "The earth from East to West." 24. The Galilean Fishers toil. Collect 4th Sunday in Advent. From this "0 Lord, when storms around us howl" is taken. 25. Thou bidd'st us visit in distress. The Promise of the Comforter, or, Sunday before Ascension. In the 1863 edition it is in two parts, Pt. ii. being “At Thy first birth, Thou, Lord, didst wait." 26. Thou hast a Temple founded. The Christian Temple; or, Epistle 11th Sunday after Trinity. 27. To-day, 0 Lord, the Holy James. St. James. In the 1863 ed. in two parts, Pt. ii. being "God in His word does not display." 28. Today with bright effulgence shine. Conversion of St. Paul. In the 1863 ed. it begins "Today in Thine Apostle shine," and is in two parts, Pt. ii being "From East to West, from North to South." 29. Upon the sixth day of the week. Easter Eve. Stanzas x., xi. of the 1863 text were added then, and the hymn was given in two parts, Pt. ii. being "By tasting the forbidden fruit." 30. We hear the tolling bell. Burial. The doxology was added in 1863, and the hymn was divided, Pt. ii. being "0 gracious Lord, to Thee." The cento "We see the open grave" is from this hymn. 31. When from the City of our God. The Good Samaritan. From this is taken “What beams of grace and mercy, Lord." 32. When Thou, 0 Lord, didst send the Twelve. SS. Simon and Jude. In the 1863 ed. stanza x. is new, and Pt. ii. begins, "Zeal, swollen with passion's cloudy smoke." ii. From the Holy Year, 3rd ed., 1863. 33. Heavenly Father, send Thy blessing. For Schools. In extensive use. 34. Holy, holy, holy Lord, Maker of this worldly frame. Septuagesima. Based on the Epistle and Gospel of the week. 35. Lo He comes! Whom every nation. Advent. This is headed "The First Advent of Christ, coming to save." 36. 0 fear not though before thee lies. Communion of the Sick. Pt. ii. begins, "The Resurrection and the Life." 37. On every new-born babe of earth. Churching of Women. Pt. ii. begins, "Bright angels of the King of kings." 38. Peace to this house! O Thou Whose way. Visitation of the Sick. Pt. ii. "0 Conqueror by suffering; Pt. iii. "Restore us to Thine house of prayer." 39. The day is gently sinking to a close. Evening. A beautiful hymn. 40. We all, 0 God, unrighteous are. The Lord our Righteousness. Sometimes "We all, O Lord, unrighteous are." Based upon the Epistle of the Sunday next before Advent. Pt. ii. begins "Behold the day, the glorious day." In addition to many of the hymns in the 1863 edition of The Holy Year being divided into parts, the texts of most of them were revised by the author, and are authorized. -- John Julian, Dictionary of Hymnology (1907) ================ Wordsworth, Bp. C. (Lincoln) , p. 1294, i. Of his hymns, noted on p. 1294, i., ii., we find that No. 39 appeared in his Holy Year in 1864; and Nos. 34, 35, and 40 in 1862. The first edition in which the longer hymns were divided into parts was that of 1868. With regard to the date of Bp. Wordsworth's death, we find this reference thereto in his Biography: "He expired soon after midnight on Friday, March 20, or perhaps, it might be said, early on the Saturday morning." This gives the date of his death as March 21, 1885. --John Julian, Dictionary of Hymnology, New Supplement (1907) =========================== See also in: Hymn Writers of the Church

John Newton

1725 - 1807 Person Name: Rev. John Newton Hymnal Number: 14 Author of "Safely Through Another Week" in Hymns for Worship John Newton (b. London, England, 1725; d. London, 1807) was born into a Christian home, but his godly mother died when he was seven, and he joined his father at sea when he was eleven. His licentious and tumultuous sailing life included a flogging for attempted desertion from the Royal Navy and captivity by a slave trader in West Africa. After his escape he himself became the captain of a slave ship. Several factors contributed to Newton's conversion: a near-drowning in 1748, the piety of his friend Mary Catlett, (whom he married in 1750), and his reading of Thomas à Kempis' Imitation of Christ. In 1754 he gave up the slave trade and, in association with William Wilberforce, eventually became an ardent abolitionist. After becoming a tide-surveyor in Liverpool, England, Newton came under the influence of George Whitefield and John and Charles Wesley and began to study for the ministry. He was ordained in the Church of England and served in Olney (1764-1780) and St. Mary Woolnoth, London (1780-1807). His legacy to the Christian church includes his hymns as well as his collaboration with William Cowper (PHH 434) in publishing Olney Hymns (1779), to which Newton contributed 280 hymns, including “Amazing Grace.” Bert Polman ================== Newton, John, who was born in London, July 24, 1725, and died there Dec. 21, 1807, occupied an unique position among the founders of the Evangelical School, due as much to the romance of his young life and the striking history of his conversion, as to his force of character. His mother, a pious Dissenter, stored his childish mind with Scripture, but died when he was seven years old. At the age of eleven, after two years' schooling, during which he learned the rudiments of Latin, he went to sea with his father. His life at sea teems with wonderful escapes, vivid dreams, and sailor recklessness. He grew into an abandoned and godless sailor. The religious fits of his boyhood changed into settled infidelity, through the study of Shaftesbury and the instruction of one of his comrades. Disappointing repeatedly the plans of his father, he was flogged as a deserter from the navy, and for fifteen months lived, half-starved and ill-treated, in abject degradation under a slave-dealer in Africa. The one restraining influence of his life was his faithful love for his future wife, Mary Catlett, formed when he was seventeen, and she only in her fourteenth year. A chance reading of Thomas à Kempis sowed the seed of his conversion; which quickened under the awful contemplations of a night spent in steering a water-logged vessel in the face of apparent death (1748). He was then twenty-three. The six following years, during which he commanded a slave ship, matured his Christian belief. Nine years more, spent chiefly at Liverpool, in intercourse with Whitefield, Wesley, and Nonconformists, in the study of Hebrew and Greek, in exercises of devotion and occasional preaching among the Dissenters, elapsed before his ordination to the curacy of Olney, Bucks (1764). The Olney period was the most fruitful of his life. His zeal in pastoral visiting, preaching and prayer-meetings was unwearied. He formed his lifelong friendship with Cowper, and became the spiritual father of Scott the commentator. At Olney his best works—-Omicron's Letters (1774); Olney Hymns (1779); Cardiphonia, written from Olney, though published 1781—were composed. As rector of St. Mary Woolnoth, London, in the centre of the Evangelical movement (1780-1807) his zeal was as ardent as before. In 1805, when no longer able to read his text, his reply when pressed to discontinue preaching, was, "What, shall the old African blasphemer stop while he can speak!" The story of his sins and his conversion, published by himself, and the subject of lifelong allusion, was the base of his influence; but it would have been little but for the vigour of his mind (shown even in Africa by his reading Euclid drawing its figures on the sand), his warm heart, candour, tolerance, and piety. These qualities gained him the friendship of Hannah More, Cecil, Wilberforce, and others; and his renown as a guide in experimental religion made him the centre of a host of inquirers, with whom he maintained patient, loving, and generally judicious correspondence, of which a monument remains in the often beautiful letters of Cardiphonia. As a hymnwriter, Montgomery says that he was distanced by Cowper. But Lord Selborne's contrast of the "manliness" of Newton and the "tenderness" of Cowper is far juster. A comparison of the hymns of both in The Book of Praise will show no great inequality between them. Amid much that is bald, tame, and matter-of-fact, his rich acquaintance with Scripture, knowledge of the heart, directness and force, and a certain sailor imagination, tell strongly. The one splendid hymn of praise, "Glorious things of thee are spoken," in the Olney collection, is his. "One there is above all others" has a depth of realizing love, sustained excellence of expression, and ease of development. "How sweet the name of Jesus sounds" is in Scriptural richness superior, and in structure, cadence, and almost tenderness, equal to Cowper's "Oh! for a closer walk with God." The most characteristic hymns are those which depict in the language of intense humiliation his mourning for the abiding sins of his regenerate life, and the sense of the withdrawal of God's face, coincident with the never-failing conviction of acceptance in The Beloved. The feeling may be seen in the speeches, writings, and diaries of his whole life. [Rev. H. Leigh Bennett, M.A.] A large number of Newton's hymns have some personal history connected with them, or were associated with circumstances of importance. These are annotated under their respective first lines. Of the rest, the known history of which is confined to the fact that they appeared in the Olney Hymns, 1779, the following are in common use:— 1. Be still, my heart, these anxious cares. Conflict. 2. Begone, unbelief, my Saviour is near. Trust. 3. By the poor widow's oil and meal. Providence. 4. Chief Shepherd of Thy chosen sheep. On behalf of Ministers. 5. Darkness overspreads us here. Hope. 6. Does the Gospel-word proclaim. Rest in Christ. 7. Fix my heart and eyes on Thine. True Happiness. 8. From Egypt lately freed. The Pilgrim's Song. 9. He Who on earth as man was Known. Christ the Rock. 10. How blest are they to whom the Lord. Gospel Privileges. 11. How blest the righteous are. Death of the Righteous. 12. How lost was my [our] condition. Christ the Physician. 13. How tedious and tasteless the hours. Fellowship with Christ. 14. How welcome to the saints [soul] when pressed. Sunday. 15. Hungry, and faint, and poor. Before Sermon. 16. In mercy, not in wrath, rebuke. Pleading for Mercy. 17. In themselves, as weak as worms. Power of Prayer. 18. Incarnate God, the soul that knows. The Believer's Safety. 19. Jesus, Who bought us with His blood. The God of Israel. "Teach us, 0 Lord, aright to plead," is from this hymn. 20. Joy is a [the] fruit that will not grow. Joy. 21. Let hearts and tongues unite. Close of the Year. From this "Now, through another year," is taken. 22. Let us adore the grace that seeks. New Year. 23. Mary to her [the] Saviour's tomb. Easter. 24. Mercy, 0 Thou Son of David. Blind Bartimeus. 25. My harp untun'd and laid aside. Hoping for a Revival. From this "While I to grief my soul gave way" is taken. 26. Nay, I cannot let thee go. Prayer. Sometimes, "Lord, I cannot let Thee go." 27. Now may He Who from the dead. After Sermon. 28. 0 happy they who know the Lord, With whom He deigns to dwell. Gospel Privilege. 29. O Lord, how vile am I. Lent. 30. On man in His own Image made. Adam. 31. 0 speak that gracious word again. Peace through Pardon. 32. Our Lord, Who knows full well. The Importunate Widow. Sometimes altered to "Jesus, Who knows full well," and again, "The Lord, Who truly knows." 33. Physician of my sin-sick soul. Lent. 34. Pleasing spring again is here. Spring. 35. Poor, weak, and worthless, though I am. Jesus the Friend. 36. Prepare a thankful song. Praise to Jesus. 37. Refreshed by the bread and wine. Holy Communion. Sometimes given as "Refreshed by sacred bread and wine." 38. Rejoice, believer, in the Lord. Sometimes “Let us rejoice in Christ the Lord." Perseverance. 39. Salvation, what a glorious plan. Salvation. 40. Saviour, shine and cheer my soul. Trust in Jesus. The cento "Once I thought my mountain strong," is from this hymn. 41. Saviour, visit Thy plantation. Prayer for the Church. 42. See another year [week] is gone. Uncertainty of Life. 43. See the corn again in ear. Harvest. 44. Sinner, art thou still secure? Preparation for the Future. 45. Sinners, hear the [thy] Saviour's call. Invitation. 46. Sovereign grace has power alone. The two Malefactors. 47. Stop, poor sinner, stop and think. Caution and Alarm. 48. Sweeter sounds than music knows. Christmas. 49. Sweet was the time when first I felt. Joy in Believing. 50. Ten thousand talents once I owed. Forgiveness and Peace. 51. The grass and flowers, which clothe the field. Hay-time. 52. The peace which God alone reveals. Close of Service. 53. Thy promise, Lord, and Thy command. Before Sermon. 54. Time, by moments, steals away. The New Year. 55. To Thee our wants are known. Close of Divine Service. 56. We seek a rest beyond the skies. Heaven anticipated. 57. When any turn from Zion's way. Jesus only. 58. When Israel, by divine command. God, the Guide and Sustainer of Life. 59. With Israel's God who can compare? After Sermon. 60. Yes, since God Himself has said it. Confidence. 61. Zion, the city of our God. Journeying Zionward. -- John Julian, Dictionary of Hymnology (1907) ================= Newton, J., p. 803, i. Another hymn in common use from the Olney Hymns, 1779, is "Let me dwell on Golgotha" (Holy Communion). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ----- John Newton was born in London, July 24, 1725. His mother died when he was seven years old. In his eleventh year he accompanied his father, a sea captain, on a voyage. For several years his life was one of dissipation and crime. He was disgraced while in the navy. Afterwards he engaged in the slave trade. Returning to England in 1748, the vessel was nearly wrecked in a storm. This peril forced solemn reflection upon him, and from that time he was a changed man. It was six years, however, before he relinquished the slave trade, which was not then regarded as an unlawful occupation. But in 1754, he gave up sea-faring life, and holding some favourable civil position, began also religious work. In 1764, in his thirty-ninth year, he entered upon a regular ministry as the Curate of Olney. In this position he had intimate intercourse with Cowper, and with him produced the "Olney Hymns." In 1779, Newton became Rector of S. Mary Woolnoth, in London, in which position he became more widely known. It was here he died, Dec. 21, 1807, His published works are quite numerous, consisting of sermons, letters, devotional aids, and hymns. He calls his hymns "The fruit and expression of his own experience." --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 See also in: Hymn Writers of the Church =======================

William Cowper

1731 - 1800 Hymnal Number: 17 Author of "O for a Closer Walk with God" in Hymns for Worship William Cowper (pronounced "Cooper"; b. Berkampstead, Hertfordshire, England, 1731; d. East Dereham, Norfolk, England, 1800) is regarded as one of the best early Romantic poets. To biographers he is also known as "mad Cowper." His literary talents produced some of the finest English hymn texts, but his chronic depression accounts for the somber tone of many of those texts. Educated to become an attorney, Cowper was called to the bar in 1754 but never practiced law. In 1763 he had the opportunity to become a clerk for the House of Lords, but the dread of the required public examination triggered his tendency to depression, and he attempted suicide. His subsequent hospitalization and friendship with Morley and Mary Unwin provided emotional stability, but the periods of severe depression returned. His depression was deepened by a religious bent, which often stressed the wrath of God, and at times Cowper felt that God had predestined him to damnation. For the last two decades of his life Cowper lived in Olney, where John Newton became his pastor. There he assisted Newton in his pastoral duties, and the two collaborated on the important hymn collection Olney Hymns (1779), to which Cowper contributed sixty-eight hymn texts. Bert Polman ============ Cowper, William, the poet. The leading events in the life of Cowper are: born in his father's rectory, Berkhampstead, Nov. 26, 1731; educated at Westminster; called to the Bar, 1754; madness, 1763; residence at Huntingdon, 1765; removal to Olney, 1768; to Weston, 1786; to East Dereham, 1795; death there, April 25, 1800. The simple life of Cowper, marked chiefly by its innocent recreations and tender friendships, was in reality a tragedy. His mother, whom he commemorated in the exquisite "Lines on her picture," a vivid delineation of his childhood, written in his 60th year, died when he was six years old. At his first school he was profoundly wretched, but happier at Westminster; excelling at cricket and football, and numbering Warren Hastings, Colman, and the future model of his versification. Churchill, among his contemporaries or friends. Destined for the Bar, he was articled to a solicitor, along with Thurlow. During this period he fell in love with his cousin, Theodora Cowper, sister to Lady Hesketh, and wrote love poems to her. The marriage was forbidden by her father, but she never forgot him, and in after years secretly aided his necessities. Fits of melancholy, from which he had suffered in school days, began to increase, as he entered on life, much straitened in means after his father's death. But on the whole, it is the playful, humorous side of him that is most prominent in the nine years after his call to the Bar; spent in the society of Colman, Bonnell Thornton, and Lloyd, and in writing satires for The Connoisseur and St. James's Chronicle and halfpenny ballads. Then came the awful calamity, which destroyed all hopes of distinction, and made him a sedentary invalid, dependent on his friends. He had been nominated to the Clerkship of the Journals of the House of Lords, but the dread of appearing before them to show his fitness for the appointment overthrew his reason. He attempted his life with "laudanum, knife and cord,"—-in the third attempt nearly succeeding. The dark delusion of his life now first showed itself—a belief in his reprobation by God. But for the present, under the wise and Christian treatment of Dr. Cotton (q. v.) at St. Albans, it passed away; and the eight years that followed, of which the two first were spent at Huntingdon (where he formed his lifelong friendship with Mrs. Unwin), and the remainder at Olney in active piety among the poor, and enthusiastic devotions under the guidance of John Newton (q. v.), were full of the realisation of God's favour, and the happiest, most lucid period of his life. But the tension of long religious exercises, the nervous excitement of leading at prayer meetings, and the extreme despondence (far more than the Calvinism) of Newton, could scarcely have been a healthy atmosphere for a shy, sensitive spirit, that needed most of all the joyous sunlight of Christianity. A year after his brother's death, madness returned. Under the conviction that it was the command of God, he attempted suicide; and he then settled down into a belief in stark contradiction to his Calvinistic creed, "that the Lord, after having renewed him in holiness, had doomed him to everlasting perdition" (Southey). In its darkest form his affliction lasted sixteen months, during which he chiefly resided in J. Newton's house, patiently tended by him and by his devoted nurse, Mrs. Unwin. Gradually he became interested in carpentering, gardening, glazing, and the tendance of some tame hares and other playmates. At the close of 1780, Mrs. Unwin suggested to him some serious poetical work; and the occupation proved so congenial, that his first volume was published in 1782. To a gay episode in 1783 (his fascination by the wit of Lady Austen) his greatest poem, The Task, and also John Gilpin were owing. His other principal work was his Homer, published in 1791. The dark cloud had greatly lifted from his life when Lady Hesketh's care accomplished his removal to Weston (1786): but the loss of his dear friend William Unwin lowered it again for some months. The five years' illness of Mrs. Unwin, during which his nurse of old became his tenderly-watched patient, deepened the darkness more and more. And her death (1796) brought “fixed despair," of which his last poem, The Castaway, is the terrible memorial. Perhaps no more beautiful sentence has been written of him, than the testimony of one, who saw him after death, that with the "composure and calmness" of the face there “mingled, as it were, a holy surprise." Cowper's poetry marks the dawn of the return from the conventionality of Pope to natural expression, and the study of quiet nature. His ambition was higher than this, to be the Bard of Christianity. His great poems show no trace of his monomania, and are full of healthy piety. His fame as a poet is less than as a letter-writer: the charm of his letters is unsurpassed. Though the most considerable poet, who has written hymns, he has contributed little to the development of their structure, adopting the traditional modes of his time and Newton's severe canons. The spiritual ideas of the hymns are identical with Newton's: their highest note is peace and thankful contemplation, rather than joy: more than half of them are full of trustful or reassuring faith: ten of them are either submissive (44), self-reproachful (17, 42, 43), full of sad yearning (1, 34), questioning (9), or dark spiritual conflict (38-40). The specialty of Cowper's handling is a greater plaintiveness, tenderness, and refinement. A study of these hymns as they stood originally under the classified heads of the Olney Hymns, 1779, which in some cases probably indicate the aim of Cowper as well as the ultimate arrangement of the book by Newton, shows that one or two hymns were more the history of his conversion, than transcripts of present feelings; and the study of Newton's hymns in the same volume, full of heavy indictment against the sins of his own regenerate life, brings out the peculiar danger of his friendship to the poet: it tends also to modify considerably the conclusions of Southey as to the signs of incipient madness in Cowper's maddest hymns. Cowper's best hymns are given in The Book of Praise by Lord Selborne. Two may be selected from them; the exquisitely tender "Hark! my soul, it is the Lord" (q. v.), and "Oh, for a closer walk with God" (q. v.). Anyone who knows Mrs. Browning's noble lines on Cowper's grave will find even a deeper beauty in the latter, which is a purely English hymn of perfect structure and streamlike cadence, by connecting its sadness and its aspiration not only with the “discord on the music" and the "darkness on the glory," but the rapture of his heavenly waking beneath the "pathetic eyes” of Christ. Authorities. Lives, by Hayley; Grimshaw; Southey; Professor Goldwin Smith; Mr. Benham (attached to Globe Edition); Life of Newton, by Rev. Josiah Bull; and the Olney Hymns. The numbers of the hymns quoted refer to the Olney Hymns. [Rev. H. Leigh Bennett, M.A.] --John Julian, Dictionary of Hymnology (1907) ================ Cowper, W. , p. 265, i. Other hymns are:— 1. Holy Lord God, I love Thy truth. Hatred of Sin. 2. I was a grovelling creature once. Hope and Confidence. 3. No strength of nature can suffice. Obedience through love. 4. The Lord receives His highest praise. Faith. 5. The saints should never be dismayed. Providence. All these hymns appeared in the Olney Hymns, 1779. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ===================== Cowper, W., p. 265, i. Prof. John E. B. Mayor, of Cambridge, contributed some letters by Cowper, hitherto unpublished, together with notes thereon, to Notes and Queries, July 2 to Sept. 24, 1904. These letters are dated from Huntingdon, where he spent two years after leaving St. Alban's (see p. 265, i.), and Olney. The first is dated "Huntingdon, June 24, 1765," and the last "From Olney, July 14, 1772." They together with extracts from other letters by J. Newton (dated respectively Aug. 8, 1772, Nov. 4, 1772), two quotations without date, followed by the last in the N. & Q. series, Aug. 1773, are of intense interest to all students of Cowper, and especially to those who have given attention to the religious side of the poet's life, with its faint lights and deep and awful shadows. From the hymnological standpoint the additional information which we gather is not important, except concerning the hymns "0 for a closer walk with God," "God moves in a mysterious way," "Tis my happiness below," and "Hear what God, the Lord, hath spoken." Concerning the last three, their position in the manuscripts, and the date of the last from J. Newton in the above order, "Aug. 1773," is conclusive proof against the common belief that "God moves in a mysterious way" was written as the outpouring of Cowper's soul in gratitude for the frustration of his attempted suicide in October 1773. --John Julian, Dictionary of Hymnology, New Supplement (1907)

John Fawcett

1740 - 1817 Hymnal Number: 18 Author (attributed to) of "Lord, Dismiss Us" in Hymns for Worship An orphan at the age of twelve, John Fawcett (b. Lidget Green, Yorkshire, England, 1740; d. Hebden Bridge, Yorkshire, 1817) became apprenticed to a tailor and was largely self-educated. He was converted by the preaching of George Whitefield at the age of sixteen and began preaching soon thereafter. In 1765 Fawcett was called to a small, poor, Baptist country church in Wainsgate, Yorkshire. Seven years later he received a call from the large and influential Carter's Lane Church in London, England. Fawcett accepted the call and preached his farewell sermon. The day of departure came, and his family's belongings were loaded on carts, but the distraught congregation begged him to stay. In Singers and Songs of the Church (1869), Josiah Miller tells the story associated with this text: This favorite hymn is said to have been written in 1772, to commemorate the determination of its author to remain with his attached people at Wainsgate. The farewell sermon was preached, the wagons were loaded, when love and tears prevailed, and Dr. Fawcett sacrificed the attraction of a London pulpit to the affection of his poor but devoted flock. Fawcett continued to serve in Wainsgate and in the nearby village of Hebden Bridge for the remainder of his active ministry. Bert Polman =============== Fawcett, John, D.D., was born Jan. 6, 1739 or 1740, at Lidget Green, near Bradford, Yorks. Converted at the age of sixteen under the ministry of G. Whitefield, he at first joined the Methodists, but three years later united with the Baptist Church at Bradford. Having begun to preach he was, in 1765, ordained Baptist minister at Wainsgate, near Hebden Bridge, Yorks. In 1772 he was invited to London, to succeed the celebrated Dr. J. Gill, as pastor of Carter's Lane; the invitation had been formally accepted, the farewell sermon at Wainsgate had been preached and the wagons loaded with his goods for removal, when the love and tears of his attached people prevailed and he decided to remain. In 1777 a new chapel was built for him at Hebden Bridge, and about the same time he opened a school at Brearley Hall, his place of residence. In 1793 he was invited to become President of the Baptist Academy at Bristol, but declined. In 1811 he received from America the degree of D.D., and died in 1817, at the age of 78. Dr. Fawcett was the author of a number of prose works on Practical Religion, several of which attained a large circulation. His poetical publications are:— (1) Poetic Essays, 1767; (2) The Christian's Humble Plea, a Poem, in answer to Dr. Priestley against the Divinity of our Lord Jesus Christ, 1772; (3) Three hymns, in the Gospel Magazine, 1777; (4) The Death of Eumenio, a Divine Poem, 1779; (5) Another poem, suggested by the decease of a friend, The Reign of Death, 1780; and (6) Hymns adapted to the circumstances of Public Worship and Private Devotion, Leeds, G. Wright & Son. 1782. They are 166 in number, and were mostly composed to be sung after sermons by the author. Whilst not attaining a high degree of excellence as poetry, they are "eminently spiritual and practical," and a number of them are found in all the Baptist and Congregational hymn-books that have appeared during the last 100 years. The best known of these are, “Infinite excellence is Thine;" "How precious is the Book divine;" "Thus far my God hath led me on;" "Religion is the chief concern;" "Blest be the tie that binds;" “I my Ebenezer raise;" and "Praise to Thee, Thou great Creator." These hymns, together with others by Fawcett, are annotated under their respective first lines. [Rev. W. R. Stevenson, M.A.] In addition the following hymns, also by Fawcett, but of less importance, are in common use: 1. Behold the sin-atoning Lamb. Passiontide. No. 60 of his Hymns, 1782, in 7 stanzas of 4 lines. In several hymnals in Great Britain and America. 2. I my Ebenezer raise. Birthday. No. 102 of his Hymns, in 10 stanzas of 4 lines. Usually given in an abbreviated form. 3. Infinite excellence is Thine. Jesus the Desire of Nations. No. 42 of his Hymns, in 12 stanzas of 4 lines. In several hymn-books in Great Britain and America in an abridged form. 4. Jesus, the heavenly Lover, gave. Redemption in Christ. No. 10 of his Hymns, &c., 1782, in 7 stanzas of 4 lines, and headed, "The marriage between Christ and the Soul." In Snepp's Songs of Grace & Glory, 1872, it reads, “Jesus, the heavenly Bridegroom, gave," and stanza v. is omitted. 5. Lord, hast Thou made me know Thy ways? Perseverance. No. 122 of his Hymns, &c., 1782, in 8 stanza of 4 lines. In the Baptist Hymnal, 1879, No. 451, stanzas iv.-vii. are omitted. 6. 0 God, my Helper, ever near. New Year. No. 108 of his Hymns, &c., 1782, in 6 stanzas of 4 lines. The New Congregational Hymn Book, 1859-69 omits st. vi. 7. 0, my soul, what means this sadness? Sorrow turned to Joy. No. 111 of his Hymns, &c., 1782, in 5 stanzas of 6 lines, and based upon the words, "Why art Thou cast down, O my soul?" &c. It is in common use in America, and usually with the omission of stanza ii. as in Dr. Hatfield's Church Hymn Book, 1872. 8. Sinners, the voice of God regard. Invitation to Repentance. No. 63 of his Hymns, &c., 1782, in 7 stanzas of 4 lines on Isaiah lv. 7, "Let the wicked forsake his way," &c. It is in common use in America, but usually in an abbreviated form. 9. Thy presence, gracious God, afford. Before Sermon. No 165 in his Hymns, &c., in 4 stanzas of 4 lines, and a chorus of two lines. In Dr. Hatfield's Church Hymnbook, 1872, No. 126, the chorus is omitted. Fawcett has another hymn on the same subject (No. 79) and beginning, "Thy blessing, gracious God, afford," but this is not in common use. 10. Thy way, 0 God, is in the sea. Imperfect Knowledge of God. No. 66 in his Hymns, &c., 1782, in 7 stanzas of 4 lines on 1 Corinthians xiii. 9, "We know in part," &c. It is in several American collections, usually abbreviated, and sometimes as, "Thy way, O Lord, is in the sea." In this form it is in The Sabbath Hymn Book, 1858, &c. 11. With humble heart and tongue. Prayer for Guidance in Youth. No. 86 in his Hymns, &c., 1782, in 7 stanzas of 4 lines on Psalms cxix. 9. "Wherewith shall a young man cleanse his way." It is No. 954 in the Baptist Psalms and Hymns, 1858-80. About 20 of Fawcett's hymns are thus still in common use. Two hymns which have been ascribed to him from time to time, but concerning which there are some doubts, are fully annotated under their respective first lines. These are," Humble souls that seek salvation," and "Lord, dismiss us with Thy blessing." -- John Julian, Dictionary of Hymnology (1907)

S. Baring-Gould

1834 - 1924 Person Name: Rev. Sabine Baring-Gould Hymnal Number: 19 Author of "Now the Day Is Over" in Hymns for Worship Baring-Gould, Sabine, M.A., eldest son of Mr. Edward Baring-Gould, of Lew Trenchard, Devon, b. at Exeter, Jan. 28, 1834, and educated at Clare College, Cambridge, B.A. 1857, M.A. 1860. Taking Holy Orders in 1864, he held the curacy of Horbury, near Wakefield, until 1867, when he was preferred to the incumbency of Dalton, Yorks. In 1871 he became rector of East Mersea, Essex, and in 1881 rector of Lew Trenchard, Devon. His works are numerous, the most important of which are, Lives of the Saints, 15 vols., 1872-77; Curious Myths of the Middle Ages, 2 series, 1866-68; The Origin and Development of Religious Belief, 2 vols., 1869-1870; and various volumes of sermons. His hymns, original and translated, appeared in the Church Times; Hymns Ancient & Modern, 1868 and 1875; The People's Hymnal, 1867, and other collections, the most popular being "Onward, Christian soldiers," "Daily, daily sing the praises," the translation "Through the night of doubt and sorrow," and the exquisite Easter hymn, "On the Resurrection Morning." His latest effort in hymnology is the publication of original Church Songs, 1884, of which two series have been already issued. In the Sacristy for Nov. 1871, he also contributed nine carols to an article on "The Noels and Carols of French Flanders.” These have been partially transferred to Chope's and Staniforth's Carol Books, and also to his Church Songs. --John Julian, Dictionary of Hymnology (1907) ================== Baring-Gould, S., p. 114, i. Other hymns in common use are:— 1. Forward! said the Prophet. Processional. Appeared in the New Mitre Hymnal, 1874. 2. My Lord, in glory reigning. Christ in Glory. In Mrs. Brock's Children's Hymn Book, 1881. 3. Now severed is Jordan. Processional. Appeared in the S. Mary, Aberdeen, Hymnal, 1866, the People's Hymnal, 1867, &c. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

William W. Walford

1772 - 1850 Person Name: Rev. William W. Walford Hymnal Number: 23 Author of "Sweet Hour of Prayer" in Hymns for Worship William W. Walford, a blind preacher of England, is the author of the hymn beginning "Sweet hour of prayer." This hymn first appeared in print in the New York Observer September 13, 1845. The contributor who furnished the hymn says: "During my residence at Coleshill, Warwickshire, England, I became acquainted with W. W. Walford, the blind preacher, a man of obscure birth and connections and no education, but of strong mind and most retentive memory. In the pulpit he never failed to select a lesson well adapted to his subject, giving chapter and verse with unerring precision, and scarcely ever misplacing a word in his repetition of the Psalms, every part of the New Testament, the prophecies, and some of the histories, so as to have the reputation of knowing the whole Bible by heart." Rev. Thomas Salmon, who was settled as the pastor of the Congregational Church at Coleshill in 1838, remained until 1842, and then removed to the United States, is believed to have been the contributor who says of the hymn: "I rapidly copied the lines with my pencil as he uttered them, and send them for insertion in the Observer if you think them worthy of preservation." From: Nutter, C. S., & Tillett, W. F. (1911). The hymns and hymn writers of the church, an annotated edition of The Methodist hymnal. New York: Methodist Book Concern.

Augustus Toplady

1740 - 1778 Person Name: Rev. A. M. Toplady Hymnal Number: 25 Alterer of "Father, Whate'er of Earthly Bliss" in Hymns for Worship Toplady, Augustus Montague, the author of "Rock of Ages," was born at Farnham, Surrey, November 4, 1740. His father was an officer in the British army. His mother was a woman of remarkable piety. He prepared for the university at Westminster School, and subsequently was graduated at Trinity College, Dublin. While on a visit in Ireland in his sixteenth year he was awakened and converted at a service held in a barn in Codymain. The text was Ephesians ii. 13: "But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ." The preacher was an illiterate but warm-hearted layman named Morris. Concerning this experience Toplady wrote: "Strange that I, who had so long sat under the means of grace in England, should be brought nigh unto God in an obscure part of Ireland, amidst a handful of God's people met together in a barn, and under the ministry of one who could hardly spell his name. Surely this is the Lord's doing, and it is marvelous." In 1758, through the influence of sermons preached by Dr. Manton on the seventeenth chapter of John, he became an extreme Calvinist in his theology, which brought him later into conflict with Mr. Wesley and the Methodists. He was ordained to the ministry in the Church of England in 1762, and in 1768 he became vicar of Broadhembury, a small living in Devonshire, which he held until his death. The last two or three years of his life he passed in London, where he preached in a chapel on Orange Street. His last sickness was of such a character that he was able to make a repeated and emphatic dying testimony. A short time before his death he asked his physician what he thought. The reply was that his pulse showed that his heart was beating weaker every day. Toplady replied with a smile: "Why, that is a good sign that my death is fast approaching; and, blessed be God, I can add that my heart beats stronger and stronger every day for glory." To another friend he said: "O, my dear sir, I cannot tell you the comforts I feel in my soul; they are past expression. . . . My prayers are all converted into praise." He died of consumption August 11, 1778. His volume of Psalms and Hymns for Public and Private Worship was published in 1776. Of the four hundred and nineteen hymns which it contained, several were his own productions. If on a quiet sea 446 Rock of ages, cleft for me 279 Hymn Writers of the Church, 1915 by Charles S. Nutter =============================================== Toplady, Augustus Montague, M.A. The life of Toplady has been repeatedly and fully written, the last, a somewhat discursive and slackly put together book, yet matterful, by W. Winters (1872). Summarily, these data may be here given: he was born at Farnham, in Surrey, on November 4, 1740. His father, Richard Toplady, was a Major in the British array, and was killed at the siege of Carthagena (1741) soon after the birth of his son. His widowed mother placed him at the renowned Westminster school, London. By-and-by circumstances led her to Ireland, and young Augustus was entered at Trinity College, Dublin, where he completed his academical training, ultimately graduating M.A. He also received his "new birth" in Ireland under remarkable conditions, as he himself tells us with oddly mixed humility and lofty self-estimate, as "a favourite of heaven," common to his school:— "Strange that I who had so long sat under the means of grace in England should be brought right unto God in an obscure part of Ireland, midst a handful of people met together in a barn, and by the ministry of one who could hardly spell his own name. Surely it was the Lord's doing and is marvellous. The excellency of such power must be of God and cannot be of man. The regenerating spirit breathes not only on whom but likewise, when and where and as He listeth." Toplady received orders in the Church of England on June 6, 1762, and after some time was appointed to Broadhembury. His Psalms and Hymns of 1776 bears that he was then “B.A." and Vicar of Broadhembury. Shortly thereafter be is found in London as minister of the Chapel of the French Calvinists in Leicester Fields. He was a strong and partizan Calvinist, and not well-informed theologically outside of Calvinism. We willingly and with sense of relief leave unstirred the small thick dust of oblivion that has gathered on his controversial writings, especially his scurrilous language to John Wesley because of his Arminianism, as we do John Wesley's deplorable misunderstanding and misrepresentation of Calvinism. Throughout Toplady lacked the breadth of the divine Master's watchword "Forbid him not, for he that is not against us is for us" (St. Luke ix. 50). He was impulsive, rash-spoken, reckless in misjudgment; but a flame of genuine devoutness burned in the fragile lamp of his overtasked and wasted body. He died on August 11, 1778. The last edition of his works is in 6 vols., 8 vo., 1825. An accurate reproduction of most of his genuine hymns was one of the reprints of Daniel Sedgwick, 1860. His name occurs and recurs in contemporary memoirs and ecclesiastical histories, e.g., in Tyerman's Life of John Wesley. The reader will find in their places annotations on the several hymns of Toplady, and specially on his "Rock of Ages,” a song of grace that has given him a deeper and more inward place in millions of human hearts from generation to generation than almost any other hymnologist of our country, not excepting Charles Wesley. Besides the "Rock of Ages" must be named, for power, intensity, and higher afflatus and nicer workmanship, "Object of my first desire,” and "Deathless principle arise." It is to be regretted that the latter has not been more widely accepted. It is strong, firm, stirring, and masterful. Regarded critically, it must be stated that the affectionateness with which Toplady is named, and the glow and passion of his faith and life, and yearning after holiness, have led to an over-exaltation of him as a hymnwriter. Many of his hymns have been widely used, and especially in America, and in the Evangelical hymnbooks of the Church of England. Year by year, however, the number in use is becoming less. The reason is soon found. He is no poet or inspired singer. He climbs no heights. He sounds no depths. He has mere vanishing gleams of imaginative light. His greatness is the greatness of goodness. He is a fervent preacher, not a bard. [Rev. A. B. Grosart, D.D., LL.D.] Toplady's hymns and poetical pieces were published in his:— (1) Poems on Sacred Subjects wherein The Fundamental Doctrines of Christianity, with many other interesting Points, are occasionally introduced. . . Dublin: Printed by S. Powell, in Crane-lane, MDCCLIX.; (2) his Psalms & Hymns for Public and Private Worship, 1776; (3) in The Gospel Magazine, 1771-1776; and (4) in Hymns and Sacred Poems on a variety of Divine Subjects, &c. D. Sedgwick's reprint, 1860. His Works, with a Memoir by W. Row, were published in 6 volumes, in 1794. Walter How was also the editor of the 2nd and some later editions of the Psalms & Hymns. He was a most careless editor, and attributed several hymns by C. Wesley and others to Toplady. The following additional hymns in common use together with centos indicated in the sub-lines, are from:— i. His Poems on Sacred Subjects, 1759. 1. Can my heaven-born soul submit? All for Christ. 2. Come from on high, my King and God. Holiness desired. (1.) 0 might this worthless heart of mine. 3. Earnest of future bliss. The Witness of the Spirit. 4. From Thy supreme tribunal, Lord. Christ's Righteousness a Refuge. (1.) The spotless Saviour lived for me. 5. Great God, Whom heaven, and earth, and sea. For Peace. 6. I saw, and lo! a countless throng. Saints' Days. Revised form in the Gospel Magazine, 1774, p. 449. 7. Immovable our hope remains. Divine Faithfulness. 8. Jesus, God of love, attend. Divine Worship. Pt. ii. is "Prayer can mercy's door unlock." 9. Jesus, Thy power I fain would feel. Lent. 10. Lord, I feel a carnal mind. Mind of Christ desired. 11. My yielding heart dissolves as wax. On behalf of Arians, &c. (1.) 0 Jesus, manifest Thy grace. 12. Not to myself I owe. Praise for Conversion, (1.) Not to ourselves we owe. (2.) The Father's grace and love. 13. 0 that my heart was right with Thee. Dedication to God desired. 14. 0 Thou that hearest the prayer of faith. Christ the Propitiation. 15. 0 Thou Who didst Thy glory leave. Thanksgiving for Redemption. 16. 0 when wilt Thou my Saviour be. Trust in Jesus. (1.) Jesus, the sinner's Rest Thou art. 17. Redeemer, whither should I flee? Safety in the Cross. 18. Remember, Lord, that Jesus bled. Pardon. 19. Surely Christ thy griefs hath borne. Redemption. Revised text in Gospel Magazine, 1774, p. 548. (1.) Weary sinner, keep thine eyes. (2.) Weeping soul, no longer mourn. ii. From the Gospel Magazine. 20. Compared with Christ, in all besides. Christ All in All. Feb. 1772. 21. Eternal Hallelujahs Be to the Father given. Holy Trinity, Dec. 1774. 22. From whence this fear and unbelief. Reviving Faith, Feb. 1772. 23. How vast the benefits divine. Redemption. Dec. 1774. From this "Not for the works which we have done" is taken. 24. Whom have I in heaven but Thee? Christ All and in All, Feb. 1772. From this "If my Lord Himself reveal" is taken. 25. Jesus, immutably the same. Jesus, the True Vine. June, 1771. All these hymns, together with "O precious blood, 0 glorious death" (Death of Christ), are in D. Sedgwick's reprint of Toplady's Hymns, &c, 1860. We have met with several other hymns to which Toplady's name is appended, but for this we can find no authority whatever. -- Excerpts from John Julian, Dictionary of Hymnology (1907)

Anne Steele

1717 - 1778 Person Name: Anne Steel Hymnal Number: 25 Author of "Father, Whate'er of Earthly Bliss" in Hymns for Worship Anne Steele was the daughter of Particular Baptist preacher and timber merchant William Steele. She spent her entire life in Broughton, Hampshire, near the southern coast of England, and devoted much of her time to writing. Some accounts of her life portray her as a lonely, melancholy invalid, but a revival of research in the last decade indicates that she had been more active and social than what was previously thought. She was theologically conversant with Dissenting ministers and "found herself at the centre of a literary circle that included family members from various generations, as well as local literati." She chose a life of singleness to focus on her craft. Before Christmas in 1742, she declined a marriage proposal from contemporary minister-hymnist Benjamin Beddome. All the same, some of Steele's sufferings were very real. She lost her mother at age 3, a potential suitor at age 20, her step mom at 43, and her sister-in-law at 45. She spent many years caring for her father until his death in 1769. For most of her life, she exhibited symptoms of malaria, including persistent pain, fever, headaches, and stomach aches. Caleb Evans, in his preface to Steele's posthumous Miscellaneous Pieces in Verse and Prose (1780), noted that she had been bed ridden for "some years" before her death: When the interesting hour came, she welcomed its arrival, and though her feeble body was excruciated with pain, her mind was perfectly serene. . . . She took the most affectionate leave of her weeping friends around her, and at length, the happy moment of her dismission arising, she closed her eyes, and with these animating words on her dying lips, "I know that my Redeemer liveth," gently fell asleep in Jesus. Historically, her most popular hymn has been "When I survey life's varied scene" (and its shortened form, "Father, whate'er of earthly bliss"), a hymn that turns earthly loss or denial into a spirit of thankfulness, published in over 800 North American hymnals since 1792. Not all of her work deals with personal agony. Her hymns span a wide doctrinal and ecclesiastical range, some crafted and used for her father's congregation. Her metrical psalms are among the finest of the genre. Steele's hymns and psalms were published in two volumes in 1760, Poems on Subjects Chiefly Devotional, under the pseudonym Theodosia, with an additional volume of material published after her death, in Miscellaneous Pieces in Verse and Prose, 1780. Sixty two of her hymns, including new material and some revisions by Steele, were published in a hymnal for Baptists in 1769, A Collection of Hymns Adapted to Public Worship, edited by Caleb Evans and John Ash. Forty seven were included in John Rippon's A Selection of Hymns from the Best Authors in 1787; the only author with larger representation was Philip Doddridge, with 101. These collections represent the earliest attempts to anthologize Baptist hymns and were vital for bringing Steele's hymns into wider public worship, where they have been a mainstay for over two hundred years. Chris Fenner adapted from The Towers (Southern Baptist Theological Seminary, August 2015) Recommended Bibliography: Cynthia Y. Aalders, To Express the Ineffable: The Hymns and Spirituality of Anne Steele (Milton Keynes, U.K.: Paternoster, 2008). Cynthia Y. Aalders, "In melting grief and ardent love: Anne Steele's contribution to eighteenth-century hymnody," The Hymn (summer 2009), 16-25. J.R. Broome, A Bruised Reed: The Life and Times of Anne Steele (Harpenden, U.K.: Gospel Standard Trust Publications, 2007). Joseph Carmichael, The Hymns of Anne Steele in John Rippon's Selection of Hymns: A Theological Analysis in the Context of the English Particular Baptist Revival (2012), dissertation, http://digital.library.sbts.edu/handle/10392/4112 Priscilla Wong, Anne Steele and Her Spiritual Vision (Grand Rapids: Reformation Heritage Books, 2012) ======================== Steele, Anne, born in 1716, was the daughter of Mr. Wm. Steele, a timber merchant, and pastor, without salary, of the Baptist Church at Broughton, in Hampshire. At an early age she showed a taste for literature, and would often entertain her friends by her poetical compositions. But it was not until 1760 that she could be prevailed upon to publish. In that year two volumes appeared under the title of Poems on Subjects chiefly Devotional, by Theodosia. After her death, which occurred in November, 1778, a new edition was published with an additional volume and a Preface by the Rev. Dr. Caleb Evans, of Bristol (Bristol, 1780). In the three volumes are 144 hymns, 34 Psalms in verse, and about 30 short poems. They have been reprinted in one vol. by D. Sedgwick, 1863…. Among Baptist hymnwriters Miss Steele stands at the head, if we regard either the number of her hymns which have found a place in the hymnals of the last 120 years, or the frequency with which they have been sung. Although few of them can be placed in the first rank of lyrical compositions, they are almost uniformly simple in language, natural and pleasing in imagery, and full of genuine Christian feeling. Miss Steele may not inappropriately be compared with Miss F. R. Havergal, our "Theodosia" of the 19th century. In both there is the same evangelic fervour, in both the same intense personal devotion to the Lord Jesus. But whilst Miss Steele seems to think of Him more frequently as her "bleeding, dying Lord "—dwelling on His sufferings in their physical aspect—Miss Havergal oftener refers to His living help and sympathy, recognizes with gladness His present claims as "Master" and "King," and anticipates almost with ecstasy His second coming. Looking at the whole of Miss Steele's hymns, we find in them a wider range of thought than in Miss Havergal's compositions. She treats of a greater variety of subjects. On the other hand, Miss Havergal, living in this age of missions and general philanthropy, has much more to say concerning Christian work and personal service for Christ and for humanity. Miss Steele suffered from delicacy of health and from a great sorrow, which befell her in the death of her betrothed under peculiarly painful circumstances. In other respects her life was uneventful, and occupied chiefly in the discharge of such domestic and social duties as usually fall to the lot of the eldest daughter of a village pastor. She was buried in Broughton churchyard. [Rev W. R. Stevenson, M.A.] A large number of Miss Steele's hymns are in common use, the larger proportion being in American hymnbooks. In addition to "Almighty Maker of my frame," “Far from these narrow scenes of night," "Father of mercies in Thy word," and others annotated under their respective first lines, there are also:— i. From her Poems on Subjects Chiefly Devotional, 1760, vols. i., ii. 1. Come, let our souls adore the Lord. Pleading for Mercy. One of two hymns "On the Fast, Feb. 11, 1757," the first being "While justice waves her vengeful hand." 2. Come, tune ye saints, your noblest strains. Christ Dying and Rising. 3. Deep are the wounds which sin has made. Christ, the Physician. 4. Enslaved by sin, and bound in chains. Redemption. 5. Eternal power, almighty God. Divine Condescension. 6. Eternal Source of joys divine. Divine Assurance desired. 7. Great God, to Thee my evening song. Evening. 8. Great Source of boundless power and grace. Desiring to Trust in God. 9. Hear, gracious [God] Lord, my humble moan [prayer] . The presence of God desired. 10. Hear, O my God, with pity hear. Ps. cxliii. 11. How long shall earth's alluring toys ? On Longing after unseen pleasures. 12. How lovely, how divinely sweet. Ps. lxxziv. 13. How oft, alas, this wretched heart. Pardoning Love. 14. In vain my roving thoughts would find. Lasting Happiness. 15. Jesus, the spring of joys divine. Christ the Way. 16. Lord, how mysterious are Thy ways. Providence. 17. Lord, Thou hast been Thy Children's God. Ps. xc. 18. Lord, we adore Thy boundless grace. Divine Bounty. 19. Lord, when my [our] raptured thought surveys. Creation and Providence. 20. Lord, when my thoughts delighted rove. Passiontide. 21. My God, 'tis to Thy mercy seat. Divine Mercy. 22. My God, to Thee I call. Lent. 23. O for a sweet, inspiring ray. The Ascended Saviour. 24. O Thou Whose tender mercy hears. Lent. 25. Permit me, Lord, to seek Thy face. Strength and Safety in God alone. 26. Should famine o'er the mourning field. During Scarcity. 27. So fades the lovely, blooming flower. Death of a Child. 28. Stretched on the Cross the Saviour dies. Good Friday. 29. The Lord, my Shepherd and my Guide. Ps.xxiii. 30. The Lord, the God of glory reigns. Ps. xciii. 31. The Saviour calls; let every ear. The Invitation. 32. There is a glorious world on high. True Honour. 33. Thou lovely [only] Source of true delight. Desiring to know Jesus. 34. Thou only Sovereign of my heart. Life in Christ alone. 35. To Jesus, our exalted Lord. Holy Communion. 36. To our Redeemer's glorious Name. Praise to the Redeemer. 37. To your Creator, God. A Rural Hymn. 38. When I survey life's varied scene. Resignation. 39. When sins and fears prevailing rise. Christ the Life of the Soul. 40. Where is my God? does He retire. Rreathing after God. 41. While my Redeemer's near. The Good Shepherd. 42. Why sinks my weak desponding mind? Hope in God. 43. Ye earthly vanities, depart. Love for Christ desired. 44. Ye glittering toys of earih adieu. The Pearl of great Price. 45. Ye humble souls, approach your God. Divine Goodness. ii. From the Bristol Baptist Collection of Ash & Evans, 1769. 46. Come ye that love the Saviour's Name. Jesus, the King of Saints. 47. How helpless guilty nature lies. Need of Receiving Grace. 48. Praise ye the Lord let praise employ. Praise. iii. Centos and Altered Texts, 49. How blest are those, how truly wise. True honour. From "There is a glorious world on high." 50. How far beyond our mortal view. Christ the Supreme Beauty. From "Should nature's charms to please the eye," 1760, st. iii. 51. In vain I trace creation o'er. True happiness. From "When fancy spreads her boldest wings," 1760, st. ii. 52. Jesus, and didst thou leave the sky? Praise to Jesus. From “Jesus, in Thy transporting name," 1760, st. iv. 53. Look up, my soul, with cheerful eye. Breathing after God. From No. 40, st. v. 54. Lord, in the temple of Thy grace. Christ His people's Joy. From "The wondering nations have beheld," 1760, st. iii. 55. My God, O could I make the claim. Part of No. 9 above. 56. My soul, to God, its source, aspires. God, the Soul's only Portion. From "In vain the world's alluring smile," st. iii. 57. O could our thoughts and wishes fly. Part of No. 11 above, st. iv. 58. O for the eye of faith divine. Death anticipated. From "When death appears before my sight," 1760, st. iii., vii., viii. altered, with opening stanzas from another source. 59. O Jesus, our exalted Head. Holy Communion. From "To Jesus, our exalted Lord." See No. 35. 60. O world of bliss, could mortal eyes. Heaven. From "Far from these narrow scenes of night." 61. See, Lord, Thy willing subjects bow. Praise to Christ. From "O dearer to my thankful heart," 1780, st. 5. 62. Stern winter throws his icy chains. Winter. From "Now faintly smile day's hasty hours," 1760, st. ii. 63. Sure, the blest Comforter is nigh. Whitsuntide. From "Dear Lord, and shall Thy Spirit rest," 1760, st. iii. 64. The God of my salvation lives. In Affliction. From, "Should famine, &c," No. 26, st. iv. 65. The Gospel, O what endless charms. The Gospel of Redeeming Love. From "Come, Heavenly Love, inspire my song." 66. The mind was formed lo mount sublime. The Fettered Mind. From "Ah! why should this immortal mind?" 1760, st. ii. 67. The once loved form now cold and dead. Death of a Child. From "Life is a span, a fleeting hour," 1760, st. iii. 68. Thy gracious presence, O my God. Consolation in Affliction. From "In vain, while dark affliction spreads," 1780, st. iv. 69. Thy kingdom, Lord, for ever stands. Ps. cxlv. From "My God, my King, to Thee I'll raise," 1760, st. xii. 70. Triumphant, Christ ascends on high. Ascension. From "Come, Heavenly Love, inspire my song," 1760, st. xxxii. 71. When blest with that transporting view. Christ the Redeemer. From "Almighty Father, gracious Lord," 1760, st. xi. 72. When death before my sight. Death Anticipated. From "When death appears before my sight," 1760. 73. When gloomy thoughts and boding fears. Com¬forts of Religion. From "O blest religion, heavenly fair," 1760, st. ii. 74. When weary souls with sin distrest. Invitation to Rest. From "Come, weary souls, with sin distressed," 1760. 75. Whene'er the angry passions rise. Example of Christ. From “And is the gospel peace and love?" 1760, st. ii. All the foregoing hymns are in D. Sedgwick's reprint of Miss Steele's Hymns, 1863. --Excerpts from John Julian, Dictionary of Hymnology (1907) ==================== Steele, Anne, p. 1089, i., Additional hymns in common use: 1. Amazing love that stoop'd so low. Thankfulness. From "O dearer to my thankful heart," 1780, iii. 2. Bright scenes of bliss, unclouded skies. Saved by Hope. Poems, 1760, i. p. 228. 3. Jesus demands this heart of mine. Pardon De¬sired. Poems, 1760, i. p. 120. 4. Jesus, Thou Source divine. Christ the Way. Poems, 1760, i. p. 53, altered. 5. Lord, how mysterious are Thy ways. Mysteries of Providence. Poems, 1760, i. p. 131. 6. Lord^in Thy great, Thy glorious Name. Ps. xxxi. Poems, 1760, ii. p. 158. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

S. J. Stone

1839 - 1900 Person Name: Rev. Samuel J. Stone Hymnal Number: 26 Author of "The Church's One Foundation" in Hymns for Worship Stone, Samuel John, a clergyman of the Church of England, the son of Rev. William Stone, was born at Whitmore, Staffordshire, April 25, 1839. He was educated at Pembroke College, Oxford, where he was graduated B.A. in 1862. Later he took orders and served various Churches. He succeeded his father at St. Paul's, Haggerstown, in 1874. He was the author of many original hymns and translations, which were collected and published in 1886. His hymns are hopeful in spirit and skillfully constructed. He published several poetic volumes. He died November 19, 1900 --Hymn Writers of the Church, 1915 (Charles Nutter) ============================ Stone, Samuel John, M.A., son of the Rev. William Stone, M.A., was born at Whitmore, Staffordshire, April 25, 1839, and educated at the Charterhouse; and at Pembroke College, Oxford, B.A. 1862; and M.A. 1872. On taking Holy Orders he became Curate of Windsor in 1862, and of St. Paul's, Haggerston, 1870. In 1874 he succeeded his father, at St. Paul's, Haggerston. Mr. Stone's poetical works are (1) Lyra Fidelium, 1866; (2) The Knight of Intercession and Other Poems, 1872, 6th edition, 1887; (3) Sonnets of the Christian Year, first printed in the Leisure Hour, and then published by the R. T. Society, 1875; (4) Hymns, a collection of his original pieces and translations, 1886. He has also published Order of The Consecutive Church Service for Children, with Original Hymns, 1883. Mr. Stone's hymns, most of which are in common use, and several of which have a wide popularity, include:— 1. A sower went to sow his seed. The Sower. In his Hymns, 1886, the author says this hymn was ”Written specially in allusion to the sixteen years' work of the first Vicar [his Father] of St. Paul's, Haggerston, to whom the Parish was given in 1858, without Church, or School, or "Vicarage, or Endowment." 2. Bear the troubles of thy life. Patience. A translation of Thomas a Kempis's “Ad versa mundi tolera" (p. 23, ii.) made for the Rev. S. Kettlewell's Thomas á Kempis, 1882. 3. By Paul at war in Gentile lands. St. Mark. Written at Windsor in 1870, and published in his Knight of Intercession, 1872. 4. By Shepherds first was heard. Carol. Written in 1885, and published in the Parochial Magazine, 1885. 5. By Thy love which shone for aye. Litany of the Love of God. Written at Haggerston in 1883, and printed in the Monthly Packet, 1884. 6. Christ the Wisdom and the Power. For Church Workers. Written for the Church Society of St. Paul's, Haggerston in 1812, and published in The Knight of Intercession, 1872. 7. Dark is the sky that overhangs my soul. Sorrow succeeded by Joy. Written at Windsor in 1869 for the Monthly Packet, and printed therein 1869. Published in The Knight of Intercession, 1872, under the title of "Light at Eventide." 8. Deeply dark and deeply still. The Transfiguration. Written in 1871 and published in The Knight of Intercession, 1872. 9. Eastward, ever eastward. Processional for Sunday Morning. Written at Haggerston in 1876, and published in the Monthly Packet, 1884. 10. Faith, who sees beyond the portal. Faith, Hope, and Charity. Written at Windsor in 1869, and published in the Monthly Packet, 1869, and The Knight of Intercession, 1872. 11. Far off our brethren's voices. Missions. Written for the First Day of Intercession for Foreign Missions, 1871, and published in The Knight of Intercession, 1872. "For Colonial Missions." 12. Give the word, Eternal King. Missions. Written for the First Day of Intercession for Foreign Missions, 1871. 13. Glory in heaven to God. Christmas Carol. Written in 1882 for G. H. Leslie's Cantata The First Christmas Morn, 1882. 14. God the Father, All, and One. For Unity. Written in 1883 for Canon G. Venables's Service for Unity, and appeared in the Monthly Packet, 1884. 15. God the Father's Only Son. Offices of Christ. Published in his Lyra Fidelium, 1866, on Article ii.of the Apostles' Creed, "And in Jesus Christ His Only Son our Lord." 16. God the Spirit, we adore Thee. The Holy Ghost. Published in his Lyra Fidelium, 1866, or) Article viii. of the Apostles' Creed, "I believe in the Holy Ghost." 17. Great Captain of God's armies. For Purity. Written in 1884 for the Church of England Purity Society, and printed in Church Bells, April 10, 1885. 18. Homeward we pass in peace. Close of Divine Service. Written in 1884 at Haggerston; and included in the author's Hymns, 1886, as a "Hymn after Benediction." 19. How can we praise Thee, Father? For the Fatherless. Written by request for "The Church of England Central Home for Waifs and Strays," 1882, and printed in the Monthly Packet, 1884. 20. Is there no hope for those who lie? Missions. Written in 1870 for the Monthly Packet; and also included in The Knight of Intercession, 1872. 21. Jesu, to my heart most precious. Jesus, All in All. A translation of Thomas á Kempis's "De dulcedine Jesu," made for the Rev. S. Kettlewell's Thomas á Kempis, 1882. 22. Lo! They were, and they are, and shall be. St. Michael and All Angels. Written in 1875 for The Scottish Guardian, in which it was given in 1875. 23. Lord Christ, my Master dear. For Church Workers. Written for the Sunday School Teachers of St. Paul's, Haggerston, 1885, and given in his Hymns, 1886. 24. Lord of the harvest, it is right and meet. Missions, Thanksgiving. Written for the Second Day of Intercession for Foreign Missions, 1871, and published in The Knight of Intercession, 1872. In the 1889 Appendix to Hymns Ancient & Modern it is somewhat altered. 25. Most true, most High; O Trinity. Holy Trinity. A translation of Thomas á Kempis's "O vera summa Trinitas" made for the Rev. S. Kettlewell's Thomas á Kempis, 1882. 26. My Saviour! I behold Thy life. Passiontide. Published in his Lyra Fidelium, 1866, on Article iv. of the Apostles' Creed, "Suffered under Pontius Pilate, was Crucified, Dead, and Buried." 27. Need hath the golden city none. Evening. Written at Windsor in 1869, and was published in the Monthly Packet in 1870. Also in The Knight of Intercession, 1872. 28. None else but Thee for evermore. God the Father. The opening hymn of his Lyra Fidelium, 1866, on Article i. of the Apostles' Creed, "I believe in God the Father Almighty, Maker of Heaven and Earth." 29. 0 joy, the purest, noblest. Evening. A translation in two parts of Thomas á Kempis's "O qualis quantaque laetitia" made for the Rev. S. Kettlewell's Thomas á Kempis, 1882. Pt. ii. begins "State of divinest splendour!" 30. 0 Thou by Whom the saints abide. Litany of the Holy Spirit. Written for a Confirmation at Haggerston, 1875, and included in the 3rd edition of The Knight of Intercession, 1875. 31. 0 Thou Whose love paternal. Holy Matrimony. Written at Windsor in 1863. 32. On Olivet a little band. Ascension. Published in his Lyra Fidelium, 1866, on Article vi. of the Apostles’ Creed, “He ascended into Heaven," &c. 33. Peace: legacy of mystic power. Peace . Written in 1882 for The Society of St. Katharine for Invalids, and published in the Monthly Packet, 1884. 34. Remember Me, show forth My death. Holy Communion. Written at Windsor for the Monthly Packet, in 1870; and included in The Knight of Intercession, 1872. 35. The Son forsook the Father's home. Christmas. Published in his Lyra Fidelium, 1866, on Art. iii. of the Apostles' Creed, “Who was conceived by the Holy Ghost, Born of the Virgin Mary." 36. The old year's long campaign is o'er. The New Year. Written at Windsor in 1868, and published in The Knight of Intercession, 1872. 37. The whole creation groans and cries. Travail of the Creation. Written at Windsor for the Monthly Packet, 1869, and included in The Knight of Intercession, 1872. 38. The world is sad with hopes that die. Everlasting Life. Published in his Lyra Fidelium, 1866, on Art. xii. of the Apostles' Creed, "The Life Everlasting." 39. Their names are names of Kings. Saints Days. Written at Windsor for the Monthly Packet in 1869, and included in The Knight of Intercession, 1872. 40. There is an ancient river. The Spiritual River. Written at Windsor for the Monthly Packet, in 1870; and given in The Knight of Intercession, 1872. 41. Thou Who hast charged Thine elder sons. For School Teachers. Written in 1881 for St. Katharine's Training College for Mistresses; and subsequently adapted for use by teachers of both sexes. 42. Thou Who didst love us when our woes began. Temperance. Written for the Church of England Temperance Society Magazine, 1866. 43. Through midnight gloom from Macedon. Missions. Written for the First Day of Intercession for Foreign Missions, 1871. 44. Unchanging God, hear from eternal heaven. On behalf of the Jews. Written for the East London Mission to the Jews, 1885. It is included in an abridged form in the 1889 Appendix to Hymns Ancient & Modern. 45. While the Shepherds kept their vigil. Christmas Carol. Written at Windsor in 1868. 46. Winter in his heart of gloom. The Resurrection of the Body. Published in his Lyra Fidelium, 1866, on Article xi. of the Apostles' Creed, "The Resurrection of the Body." 47. Wistful are our waiting eyes. The Judgment. Published in his Lyra Fidelium, 1866, on Art. vii. of the Apostles' Creed, "From thence He shall come to judge the quick and the dead." 48. Ye faithful few of Israel's captive days. Holy Scriptures. Written at Windsor for the Monthly Packet, in 1869. Some of Mr. Stone's finer hymns, including "Round the Sacred City gather;" "The Church's One Foundation;" "Weary of earth and laden with my sin," and others, are annotated under their respective first lines. These, together with the 48 above, are given in his Hymns, 1886, some of the translations being recast. Additional translations from Thomas á Kempis are also noted under his name. Another hymn, inseparably associated with Mr. Stone's name is:— 49. Lord of our Soul's salvation. National Thanksgiving. This was ordered by command of Her Majesty the Queen to be sung at the Thanksgiving for the recovery of H. R. H. The Prince of Wales, on Feb. 27, 1872. In its original form it was in 7 stanzas of 8 lines, and was thus sung throughout the country. Owing however to the necessary restrictions as to time in the Cathedral service, a selection of four verses only--the First, a combination of the 2nd and 4th, the 6th, and the 7th--was adapted by the author for use in St. Paul's." The full text was included in The Knight of Intercession, 1872. Mr. Stone's hymns vary considerably in metre and subject, and thus present a pleasing variety not always found in the compositions of popular hymnwriters. His best hymns are well designed and clearly expressed. The tone is essentially dogmatic and hopeful. The absence of rich poetic thought and graceful fancy is more than atoned for by a masterly condensation of Scripture facts and of Church teaching given tersely and with great vigour. His changes and antitheses are frequently abrupt, in many instances too much so for congregational purposes, and his vocabulary is somewhat limited. His rhythm, except where broken either by long or by compound words, is rarely at fault, and his rhyme is usually perfect. A few of his hymns are plaintive and pathetic, as the tender "Weary of earth and laden with my sin;" others are richly musical, as "Lord of the harvest! it is right and meet:" but the greater part are strongly outspoken utterances of a manly faith, where dogma, prayer, and praise are interwoven with much skill. Usually the keynote of his song is Hope. He died Nov. 19, 1900. -- John Julian, Dictionary of Hymnology (1907) ===================== Stone, S. J. , p. 1095, i. Of his hymns noted there the following appeared in Mission Life, 1872, vol. iii., pt. ii., pp. 685-88. No. 11, "Far off our brethren's voices," for Church Missionary Hymn Book, Colonial Missions, and No. 12, "Give the word, Eternal King," and No. 43, "Through midnight gloom from Macedon," for "Foreign Missions." In addition the following are also in common use:— 1. Awake, 0 Lord, the zeal of those who stand. Intercession for the Clergy. In the Church Missionary Hymn Book, 1899. 2. England, by thine own Saint Alban. St. Alban. In C. W. A. Brooke's Additional Hymns, 1903. 3. Our God of love Who reigns above. For Children. Appeared in the Church Monthly, July 1899, and Hymns Ancient & Modern, 1904. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Fanny Crosby

1820 - 1915 Person Name: Fanny J. Crosby Hymnal Number: 27 Author of "Rescue the Perishing" in Hymns for Worship Pseudonymns: A.V., Mrs. A. E. Andrews, Mrs. E. A. Andrews, Mrs. E. L. Andrews, James L. Black, Henrietta E. Blair, Charles Bruce, Robert Bruce, Leah Carlton, Eleanor Craddock, Lyman G. Cuyler, D.H.W., Ella Dare, Ellen Dare, Mrs. Ellen Douglass, Lizzie Edwards. Miss Grace Elliot, Grace J. Frances, Victoria Frances, Jennie Garnett, Frank Gould, H. D. K., Frances Hope, Annie L. James, Martha J. Lankton [Langton], Grace Lindsey, Maud Marion, Sallie Martin, Wilson Meade, Alice Monteith, Martha C. Oliver, Mrs. N. D. Plume, Kate Smiley, Sallie Smith, J. L. Sterling, John Sterling, Julia Sterling, Anna C. Storey, Victoria Stuart, Ida Scott Taylor, Mary R. Tilden, Mrs. J. B. Thresher, Hope Tryaway, Grace Tureman, Carrie M. Wilson, W.H.D. Frances Jane Crosby, the daughter of John and Mercy Crosby, was born in Southeast, Putnam County, N. Y., March 24, 1820. She became blind at the age of six weeks from maltreatment of her eyes during a spell of sickness. When she was eight years old she moved with her parents to Ridgefield, Conn., the family remaining there four years. At the age of fifteen she entered the New York Institution for the Blind, where she received a good education. She became a teacher in the institution in 1847, and continued her work until March 1, 1858. She taught English grammar, rhetoric and American history. This was the great developing period in her life. During the vacations of 1852 and 1853, spent at North Reading, Mass., she wrote the words to many songs for Dr. Geo. F. Root, then the teacher of music at the blind institution. Among them were, "Hazel Dell,", "The Honeysuckle Glen," "Rosalie, the Prairie Flower," "Music in the Air," "Proud World, Good-bye, I'm Going Home," "All Together", "Never Forget the Dear Ones," and others. Subsequently she wrote the words for the cantatas of The Flower Queen and The Pilgrim Fathers, all of which were very popular in their day, though it was not generally known at the time that she was the author. While teaching at the institution she met Presidents Van Buren and Tyler, Hon. Henry Clay, Governor Wm. H. Seward, General Winfield Scott, and other distinguished characters of American history. Concerning Mr. Clay, she gives the following: "When Mr. Clay came to the institution during his last visit to New York, I was selected to welcome him with a poem. Six months before he had lost a son at the battle of Monterey, and I had sent him some verses. In my address I carefully avoided any allusion to them, in order not to wound him. When I had finished he drew my arm in his, and, addressing the audience, said through his tears: 'This is not the first poem for which I am indebted to this lady. Six months ago she sent me some lines on the death of my dear son.' Both of us were overcome for a few moments. Soon, by a splendid effort, Mr. Clay recovered himself, but I could not control my tears." In connection with her meeting these notable men, we might add that Miss Fanny Crosby had the honor of being the first woman whose voice was heard publicly in the Senate Chamber at Washington. She read a poem there on one occasion. In addition to the thousands of hymns that she has written (about eight thousand poems in all), many of which have not been set to music, she has published four volumes of verses. The first was issued in 1844 and was entitled The Blind Girl, and Other Poems, a second volume, Monterey, and Other Poems, followed in 1849, and the third, A Wreath of Columbia's Flowers, in 1858. The fourth, Bells at Evening and Other Verses, with a biographical sketch by Rev. Robert Lowry, and a fine half-tone portrait, in 1897, the sales of which have reached a fourth edition. The book is published by The Biglow & Main Co., New York. Though these show the poetical bent of her mind, they have little to do with her world-wide fame. It is as a writer of Sunday-school songs and gospel hymns that she is known wherever the English language is spoken, and, in fact, wherever any other language is heard. Fanny was married March 5, 1858, to Alex. Van Alstyne, who was also a scholar in the same institution in which she was educated. She began to write Sunday-school hymns for Wm. B. Bradbury in 1864. Her first hymn, "We are going, we are going To a home beyond the skies", was written at the Ponton Hotel on Franklin Street, New York City, on February 5th of that year. This hymn was sung at Mr. Bradbury's funeral in January, 1868. Since 1864 she supported herself by writing hymns. She resided in New York City nearly all her life, where, she says, she is "a member of the Old John Street M. E. Church in good standing." She spent regular hours on certain days at the office of The Biglow & Main Co., the firm for which she did most of her writing, and for whom she has composed over four thousand hymns. Her hymns have been in great demand and have been used by many of our most popular composers, among whom may be mentioned Wm. B. Bradbury, Geo. F. Root, W. H. Doane, Rev. Robert Lowry, Ira D. Sankey, J. R. Sweney, W. J. Kirkpatrick, H. P. Main, H. P. Danks, Philip Phillips, B. G. Unseld, and others. She could compose at any time and did not need to wait for any special inspiration, and her best hymns have come on the spur of the moment. She always composed with an open book in her hand, generally a copy of Golden Hymns, held closely over her eyes, bottom side up. She learned to play on the guitar and piano while at the institution, and has a clear soprano voice. She also received a technical training in music, and for this reason she could, and did, compose airs for some of her hymns. One of these is, "Jesus, dear, I come to Thee, Thou hast said I may," both words and music of which are wonderfully sweet. "Safe in the arms of Jesus", probably one of her best known hymns, was her own favorite. Fanny loved her work, and was happy in it. She was always ready either to sympathize or join in a mirthful conversation, as the case may be. The secret of this contentment dates from her first composition at the age of eight years. "It has been the motto of my life," she says. It is: "O what a happy soul am I! Although I cannot see, I am resolved that in this world Contented I will be;" This has continued to be her philosophy. She says that had it not been for her affliction she might not have so good an education, nor so great an influence, and certainly not so fine a memory. She knows a great many portions of the Bible by heart, and had committed to memory the first four books of the Old Testament, and also the four Gospels before she was ten years of age. Her scope of subjects is wide, embracing everything from a contemplation of heaven, as in "The Bright Forever" and "The Blessed Homeland", to an appeal to the work of this world, as in "To the Work" and "Rescue the Perishing." The most of Fanny's published hymns have appeared under the name of Fanny J. Crosby or Mrs. Yan Alstyne, but quite a large number have appeared under the nom de plumes of Grace J. Frances, Mrs. C. M. Wilson, Lizzie Edwards, Ella Dale, Henrietta E. Blair, Rose Atherton, Maud Marion, Leah Carlton, nearly two hundred different names. -Biographies of Gospel Song and Hymn Writers (excerpts) ======================= Van Alstyne, Frances Jane, née Crosby, a member of the Methodist Episcopal Church, was born at South East, Putnam County, New York, March 24, 1823. When six weeks old she lost her sight. About 1835 she entered the New York City Institution for the Blind. On completing her training she became a teacher therein from 1847 to 1858. In 1858 she was married to Alexander Van Alstyne, a musician, who was also blind. Her first poem was published in 1831; and her first volumes of verse as A Blind Girl, and Other Poems, 1844; Monteresy, and Other Poems, 1849; and A Wreath of Columbia's Flowers, 1858. Her first hymn was "We are going, we are going" (Death and Burial), which was written for Mr. Bradbury and published in the Golden Censer, 1864. From 1853 to 1858 she wrote 20 songs, which were set to music by G. F. Root. Her songs and hymns number some 2,000 or more, and have been published mainly in several of the popular American Sunday school collections, and often under a nom de plume. About 60 have come into common use in Great Britain. The majority of these are taken from the following American collections:— i. From The Shining Star, 1864. 1. Softly on the breath of evening. Evening. ii. From Fresh Laurels, 1867. 2. Beautiful Mansions, home of the blest. Heaven. 3. Jesus the Water of Life has given. The Water of Life. 4. Light and Comfort of my soul. In Affliction. 5. There's a cry from Macedonia. Missions. 6. We are marching on with shield and banner bright. Sunday School Anniversary. iii. From Musical Leaves, 1868. 7. 0 what are you going to do, brother? Youth for God. iv. From Sabbath Carols, 1868. 8. Dark is the night, and cold the wind is blowing. Affliction anticipated. 9. Lord, at Thy mercy seat, Humbly I fall. Lent. v. From Silver Spray, 1868. 10. If I come to Jesus, He will make me glad. Peace in Jesus. 11. 'Twill not be long—our journey here. Heaven anticipated. vi. From Notes of Joy, 1869. 12. Little beams of rosy light. The Divine Father. 13. Press on! press on! a glorious throng. Pressing towards the Prize. vii. From Bright Jewels, 1869. 14. Christ the Lord is risen today, He is risen indeed. Easter. 15. Holy, holy, holy is the Lord! Sing 0 ye people, &c. Holiness of God. 16. Jesus, keep me near the Cross. Near the Cross of Christ. 17. Saviour, bless a little child. A Child's Prayer. Written Feb. 6, 1869. viii. From Songs of Devotion, 1870. 18. Pass me not, 0 gentle Saviour. Lent. Written in 1868. 19. Rescue the perishing, care for the dying. Home Missions. ix. From Pure Gold, 1871. 20. Great is Jehovah. King of kings. Greatness of God. 21. I would be Thy little lamb. The Good Shepherd. 22. Lead me to Jesus, lead me to Jesus. Desiring Jesus. 23. To the work, to the work, we are servants of God. Home Missions. 24. Why labour for treasures that rust and decay? The Fadeless Crown. x. From the Royal Diadem, 1873. 25. I am Jesus' little friend. For Infant Schools. 26. Jesus I love Thee. Loving Jesus. 27. Mourner, wheresoe'er thou art. To the Sorrowing and Penitent. Written Oct. 3, 1871. 28. Never be faint or weary. Joy in Jesus. 29. Only a step to Jesus. Invitation. xi. From Winnowed Hymns, 1873-4. 30. Loving Saviour, hear my cry. Lent. xii. From Echoes of Zion, 1874. 31. Say, where is thy refuge, my brother? Home Missions. xiii. From Songs of Grace and Glory, 1874. 32. Thou my everlasting Portion. Christ the Portion of His People. xiv. From Brightest and Best, 1875. 33. All the way my Saviour leads me. Jesus the Guide. 34. I am Thine, O Lord: I have heard Thy voice. Holiness desired. 35. O come to the Saviour, believe in His name. Invitation. Written, Sep. 7, 1874. 36. O how sweet when we mingle. Communion of Saints. Written in 1866. 37. O my Saviour, hear me. Prayer to Jesus for blessing and love. 38. Only Jesus feels and knows. Jesus the Divine Friend. 39. Revive Thy work, O Lord. Home Missions. 40. Saviour, more than life to me. Jesus All and in All. 41. To God be the glory, great things He hath done. Praise for Redemption. xv. From Calvary Songs, 1875. 42. Come, O come with thy broken heart. Invitation. xvi. From Gospel Music, 1876. 43. Here from the world we turn. Divine Worship. 44. When Jesus comes to reward His servants. Watching, xvii. From Welcome Tidings, 1877. 45. O hear my cry, be gracious now to me. For Pardon and Peace. xviii. From The Fountain of Song, 1877. 46. Lord, my trust I repose on Thee. Trusting in Jesus. xix. From Good as Gold, 1880. 47. In Thy cleft, O Rock of Ages. Safety in Jesus. 48. Sound the alarm ! let the watchman cry. Home Missions. 49. Tenderly He leads us. Christ the Leader. 50. 'Tis the blessed hour of prayer. The Hour of Prayer. In addition to these hymns, all of which are in common use in Great Britain (mainly through I. D. Sankey's Sacred Songs and Solos, the Methodist Sunday School Hymn Book, the Silver Street Sunday Scholars Companion, and other collections for Sunday schools), there are also "A blessing for you, will you take it?" (Pardon through Jesus); "My song shall be of Jesus" (Praise of Jesus); “Now, just a word for Jesus"(Home Missions); "Onward, upward, Christian soldier" (Pressing Heavenward); 44 Sinner, how thy heart is troubled" (Invitation); "'Tis a goodly, pleasant land" (Heaven anticipated); and "When the dewy light was fading" (Death anticipated). All of these are in I. D. Sankey's Sacred Songs & Solos. Mrs. Van Alstyne's most popular composition is "Safe in the arms of Jesus" (Safety in Jesus). This was written in 1868, at the request of Mr. W. H. Doane, to his well-known melody with which it is inseparably associated, and published in Bright Jewels, 1869. Mrs. Van Alstyne's hymns have sometimes been published anonymously; but the greater part are signed by a bewildering number of initials. The combined sales of the volumes of songs and hymns named above have amounted in English-speaking countries to millions of copies. Notwithstanding the immense circulation thus given to Mrs. Van Alstyne's hymns, they are, with few exceptions, very weak and poor, their simplicity and earnestness being their redeeming features. Their popularity is largely due to the melodies to which they are wedded. Since the above was in type we have found that the following are also in common use in Great Britain:— 51. Suppose the little cowslip. Value of Little Things. 52. Sweet hour of prayer. The Hour of Prayer. These are in Bradbury's Golden Chain, 1861. 53. Never lose the golden rule. Love to our Neighbours. In Bradbury's Golden Censer, 1864. 54. I will not be afraid at night. Trust in God. In Bradbury's Fresh Laurels, 1867. 55. Praise Him, praise Him, Jesus our, &c. Praise of Jesus. In Biglow & Main's Bright Jewels, 1869. 56. More like Jesus would I be. More like Jesus. In Perkins & Taylor's Songs of Salvation, 1870. 57. Behold me standing at the door. Christ at the Door. In Biglow & Main's Christian Songs, 1872. 58. If I come to Jesus. Jesus the Children's Guide. 59. Jesus, Lord, I come to Thee. Trust in Jesus. 60. Let me learn of Jesus. Jesus the Children's Friend. 61. Singing for Jesus, O singing for Jesus. Singing for Jesus. 62. There is a Name divinely sweet Holy Name of Jesus. Of these hymns Nos. 58-62 we have not been able to trace. --Excerpts from John Julian, Dictionary of Hymnology (1907 ================ Van Alstyne, Frances J., p. 1203, ii. From the American collections of recent date we find that Mrs. Van Alstyne is still actively engaged in hymn-writing. In the Funk and Wagnalls Company Gloria Deo, 1903, there are about 30 of her hymns, most of which are new. They are all signed, and some are dated, but we have not space to quote the first lines and subjects, as this hymnal is not an official collection of any denomination. Another name, "Mrs. S. K. Bourne" is credited in the same hymnal with about 40 new hymns. If this signature is not another pen-name of Mrs. Van Alstyne's (and these pen-names and initials of hers are very numerous), we can only say that she has a very successful understudy in "Mrs. S. K. Bourne." --John Julian, Dictionary of Hymnology, New Supplement (1907)

Horatius Bonar

1808 - 1889 Person Name: Rev. Horatius Bonar Hymnal Number: 30 Author of "I Was a Wandering Sheep" in Hymns for Worship Horatius Bonar was born at Edinburgh, in 1808. His education was obtained at the High School, and the University of his native city. He was ordained to the ministry, in 1837, and since then has been pastor at Kelso. In 1843, he joined the Free Church of Scotland. His reputation as a religious writer was first gained on the publication of the "Kelso Tracts," of which he was the author. He has also written many other prose works, some of which have had a very large circulation. Nor is he less favorably known as a religious poet and hymn-writer. The three series of "Hymns of Faith and Hope," have passed through several editions. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 ================================ Bonar, Horatius, D.D. Dr. Bonar's family has had representatives among the clergy of the Church of Scotland during two centuries and more. His father, James Bonar, second Solicitor of Excise in Edinburgh, was a man of intellectual power, varied learning, and deop piety. Horatius Bonar was born in Edinburgh, Dec. 19th, 1808; and educated at the High School and the University of Edinburgh. After completing his studies, he was "licensed" to preach, and became assistant to the Rev. John Lewis, minister of St. James's, Leith. He was ordained minister of the North Parish, Kelso, on the 30th November, 1837, but left the Established Church at the "Disruption," in May, 1848, remaining in Kelso as a minister of the Free Church of Scotland. The University of Aberdeen conferred on him the doctorate of divinity in 1853. In 1866 he was translated to the Chalmers Memorial Church, the Grange, Edinburgh; and in 1883 he was chosen Moderator of the General Assembly of of the Free Church of Scotland. Dr. Bonar's hymns and poems were, he tells us, composed amid a great variety of circumstances; in many cases he cannot himself recall these circumstances; they also appeared in several publications, but nearly all have boen published or republished in the following:— (i) Songs for the Wilderness, 1843-4. (2) The Bible Hymn Book, 1845. (3) Hymns, Original and Selected, 1846. (4) Hymns of Faith and Hope, First Series, 1857; Second Series, 1861; Third Series, 1866. (5) The Song of the New Creation, 1872. (6) My Old Letters, a long poem, 1877. (7) Hymns of the Nativity, 1879. (8) Communion Hymns, 1881. In addition to numerous prose works, he has also edited The New Jerusalem; a Hymn of the Olden Time, 1852, &c. Dr. Bonar's poems—-including many beautiful lyrics, several psalm versions, and translations from the Greek and Latin, a large number of hymns, and a long meditative poem—-are very numerous, too numerous, perhaps, for their permanent fame as a whole. Dr. Bonar's scholarship is thorough and extensive; and his poems display the grace of style and wealth of allusion which are the fruit of ripe culture. Affected very slightly by current literary moods, still less by the influence of other religious poetry, they reveal extreme susceptibility to the emotional power which the phases of natural and of spiritual life exercise; the phases of natural life being recognised chiefly as conveying and fashioning spiritual life, used chiefly for depicting spiritual life, and handled for this purpose with greater delicacy of touch than in the Olney Hymns, and with less conscious purpose than in the Christian Year. As a result of this susceptibility, and from habitual contemplation of the Second Advent as the era of this world's true bliss, his hymns and poems are distinguished by a tone of pensive reflection, which some might call pessimism. But they are more than the record of emotion; another element is supplied by his intellectual and personal grasp of Divine truth, these truths particularly:—The gift of a Substitute, our Blessed Saviour; Divine grace, righteous, yet free and universal in offer; the duty of immediate reliance upon the privilege of immediate assurance through that grace; communion with God, especially in the Lord's Supper, respecting which he insists on the privilege of cherishing the highest conceptions which Scripture warrants; and finally, the Second Advent of our Lord: by his vigorous celebration of these and other truths as the source and strength of spiritual life, his hymns are protected from the blight of unhealthy, sentimental introspection. To sum up: Dr. Bonar's hymns satisfy the fastidious by their instinctive good taste; they mirror the life of Christ in the soul, partially, perhaps, but with vivid accuracy; they win the heart by their tone of tender sympathy; they sing the truth of God in ringing notes; and although, when taken as a whole, they are not perfect ; although, in reading them, we meet with feeble stanzas, halting rhythm, defective rhyme, meaningless Iteration; yet a singularly large number have been stamped with approval, both in literary circles and by the Church. In Great Britain and America nearly 100 of Dr. Bonar's hymns are in common use. They are found in almost all modern hymnals from four in Hymns Ancient & Modern to more than twenty in the American Songs for the Sanctuary, N. Y., 1865-72. The most widely known are, "A few more years shall roll;" "Come, Lord, and tarry not;" "Here, O my Lord, I see Thee face to face;" "I heard the Voice of Jesus say;" "The Church has waited long;" and "Thy way, not mine, O Lord." In addition to these and others which are annotated under their respective first lines, the following are also in common use:— From Songs for the Wilderness, No. 1, 1843. 1. For Thee we long and pray. Sunday Morning. 2. Holy Father, hear my cry. A Child's Prayer. 3. I thought upon my sins and I was sad. Christ our Peace. 4. Peace to the world, our Lord is come. A Millennial Song. 5. Spirit of everlasting grace. The Vision of Dry Bones. ii. From Songs for the Wilderness, No. 2,1844. 6. Ho, ye thirsty, parched and fainting. Invitation. 7. 0 'tis not what we fancied it. The world renounced. 8. Sing them, my children, sing them still. Children exhorted to Praise. 9. Time's sun is fast setting. Advent. 10. Weep, pilgrim, weep, yet 'tis not for the sorrow. Faith. 11. Yes, for me, for me He careth. Christ the Elder Brother . iii. From The Bible Hymn Book, 1845. 12. Jesus, my sorrow lies too deep. Jesus, the Great High Priest. 13. There is a Morning Star, my soul. The Morning Star. 14. This is not my place of resting. Pressing towards heaven. iv. From Hymns, Original and Selected, 1845. 15. Let there be light, Jehovah said. Creation. v. From Hymns of Faith and Hope, 1st series, 1857. 16. Be brave, my brother. The Fight of Faith. 17. Blessed be God, our God. Good Friday. 18. Everlasting praises. Doxology. 19. Go up, go up, my heart. Heavenly aspirations desired. 20. I close my heavy eye. Evening. Sometimes given as "We close our heavy eyes." 21. I see the crowd in Pilate's hall. Good Friday. 22. Jesus, while this rongh desert soil. Strength by the Way. 23. Jesus, Whom angel-hosts adore. The Word made Flesh. From "The Son of God, in mighty love." 24. Make haste, 0 man, to live. Exhortation to lay hold of Life. 25. No seas again shall sever. Heaven. 26. Oppressed with noonday's scorching heat. Shadow of the Cross. 27. Rest for the toiling hand. Burial. From "Lie down, frail body, here." 28. Shall this life of mine be wasted? Exhortation to Duty. 29. These are the crowns that we shall wear. Heaven. 30. Thy works, not mine, O Christ [Lord]. The Sin-bearer. 31. Where the faded flower shall freshen. Heaven. vi. From Hymns of Faith and Hope. 2nd series, 1861. 32. Be still, my soul, Jehovah loveth Thee. Rest in the Love of God. 33. Christ has done the mighty work. Good Friday. 34. Come, mighty Spirit, penetrate. Whitsuntide. 35. Deep down beneath the unresting surge. Burial at Sea. 36. Fear not the foe, thou flock of God [thou little flock]. Battle-Song of the Church. 37. For lack of love I languish. Lent. 38. From this bleak hill of storms. Eternal Rest desired. 39. He liveth long who liveth well. The True Life. 40. Here shall death's triumph end: the rock-barred door. Easter. From "The tomb is empty: wouldst thou have it full." 41. Jesus, Sun and Shield art Thou. Jesus the First and Last. 42. Jesus, the Christ of God. Praise to Christ. 43. Light of the world, for ever, ever shining. Christ the Light of the World. From "Why walk in darkness? Has the dear light vanished?" 44. Make use of me, my God. Duty desired. 45. Not what I am, 0 Lord, but what Thou art. The Love of God. 46. 0 Light of Light, shine in. Cry of the Weary. 47. 0 love of God, how strong and true. Love of God. 48. 0 love that casts out fear. Love of God. 49. 0 strong to save and bless. Lent. 50. 0 this soul, how dark and blind. Lent. 51. Safe across the waters. Thanksgiving at end of a journey. 52. Silent, like men in solemn haste. Pressing onwards. 53. Speak, lips of mine. Exhortation to Praise. 54. The Bridegroom comes. Advent. vii. From Hymns of Faith and Hope. 3rd series, 1866. 55. Bear Thou my burden, Thou Who bar'st my sin. Lent or Passiontide. 56. Done is the work that saves. Easter. 57. Father, our children keep. Prayer on behalf of Children. 58. Fill Thou my life, 0 Lord my God. Life's Praise. 59. Finish Thy work, the time is short. Earnest labour to the end. 60. From the Cross the blood is falling. Good Friday. 61. He called them, and they left. Obedience. 62. Help me, my [0] God to speak. Truth desired. 63. Holy Father, Mighty God. Holy Trinity. 64. How are my troubles multiplied. Ps. iii. 65. How sweetly doth He show His face Flower Service. 66. Light hath arisen, we walk in its brightness. Sustaining power of Faith. 67. Lo, God, our God has come. Christmas. 68. Lord, give me light to do Thy work. Divine guidance desired. 69. No, not despairingly. Lent. 70. Not to ourselves again. Life in Christ, or, Living unto God. 71. Now in parting, Father, bless us. Post Communion. 72. Sounds the trumpet from afar. Battle-Song of the Church. 73. Thee in the loving bloom of morn. God in all. 74. Through good report and evil, Lord. Faithfulness. 75. To Jehovah, God of might. Praise to the Father. 76. To the name of God on high. Doxology. 77. Upward, where the stars are burning. Heavenward Aspirations. 78. We take the peace which He hath won. The Gift of Peace. 79. When the weary, seeking rest. Intercession for all Conditions of Men. viii. From The Song of the New Creation,1872. 80. For the Bread and for the Wine. Holy Communion. 81. Light of life so softly shining. Light of Life. 82. Yet there is room. The Lamb's bright hall of song. Home Missions. ix. From Hymns of the Nativity, 1879. 83. Great Ruler of the land and sea. Sailors' Liturgy. From Communion Hymns, 1881. 84. Beloved, let us love. Brotherly Love. In several instances these hymns are given in an abbreviated form, and sometimes alterations are also introduced. In this latter respect however Dr. Bonar has suffered less than most modern hymn-writers. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907) ==================== Bonar, Horatius, p. 161, i. He died at Edinburgh, July 31, 1889. In 1890 his son published a posthumous volume of his poetical pieces as Until the Day Break and other Hymns and Poems left behind. The following additional hymns are in common use:— 1. Almighty Comforter and Friend. (1866.) Whitsuntide. 2. Father, make use of me. An altered form of No. 44, p. 162, ii. 3. I ask a perfect creed. (1861.) Creed not Opinions. From this is also taken "O True One, give me truth." 4. Long, long deferred, now come at last. Marriage of the Lamb. Part of "Ascend, Beloved, to the joy." (1861.) 5. Nay 'tis not what we fancied it. (1857.) Vanity of the World. 6. No blood, no altar now. (1861.) The Finished Sacrifice. 7. No shadows yonder. (1857.) Heaven Anticipated. 8. Not with the light and vain. (1857.) Godly Companionship. 9. O Love invisible, yet infinite. (1866.) Divine Love. 10. On the great love of God I lean. (1866.) Love of God our Resting-place. 11. On Thee, O Jesus, strongly leaning. (1866.) Fellowship with Christ. 12. Peace upon peace, like wave on wave. (1866.) Divine Peace. 13. Sower divine, sow the good seed in me. (1857.) Heavenly Sowing. 14. Speaketh the sinner's sin within my heart. (1866.) Ps. xxxvi. 15. Still one in life and one in death. (1857.) Communion of Saints. Part of "'Tis thus they press the hand and part." 16. Surely, yon heaven, where angels see God's face. (1857.) Heaven Anticipated. 17. That city with the jewelled crest. (1857.) Heaven. Part of "These are the crowns that we shall wear." Another cento from the same is "Yon city, with the jewelled crest." 18. That clime is not like this dull clime of ours. (1843.) Heaven. 19. The Free One makes you free: He breaks the rod. (1857.) Freedom in Christ. From "Of old they sang the song of liberty." 20. There is a Morning-star, my soul. (1357.) Christ the Morning Star. 21. This is the day of toil. (1866.) Pressing Onwards. 22. Thy thoughts are here, my God. (1866.) Holy Scripture. 23. Till the day dawn. (1857.) Life's Journey. 24. To Him Who spread the skies. (1866.) Creation's Song. 25. Trustingly, trustingly. (1866.) Trust. 26. Unto th' eternal hills. (1866.) Ps. cxxi. The above dates are: 1843, Songs in the Wilderness; 1857, Hymns of Faith and Hope, 1st Series; 1861, same, 2nd Ser. (not 1864); 1866, same, 3rd Ser. (not 1867), The dates 1857, 1864,1867, were given by Dr. Bonar, but the British Museum copies are 1857, 1861, 1866 respectively. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============== Bonar, H., pp. 161, i.; 1554, i. The Rev. H. N. Bonar, Dr. Bonar's son, published in 1904, Hymns by Horatius Bonar, Selected and Arranged by his Son H. N. Bonar, With a brief History of some of the Hymns, &c. (London: H. Frowde). From this work we must correct the date of his Song of the New Creation to 1872. We have also enriched our pages by additional and expanded notes on several of Dr. Bonar's most widely used hymns. In his biographical notes, Mr. Bonar refers to Dr. Bonar's work as editor of the Quarterly Journal of Prophecy, begun in 1848, to which he contributed a hymn for each number. We find that the number of hymns contributed thereto is 101. With Dr. Bonar's poetical productions great difficulty has been encountered by the historian and annotator because of his absolute indifference to dates and details. It was enough for him that he had written, and that the Church of Christ approved and gladly used what, out of the fulness of his heart, he had given her. --Excerpt from John Julian, Dictionary of Hymnology, New Supplement (1907)

Charlotte Elliott

1789 - 1871 Hymnal Number: 31 Author of "Just as I Am" in Hymns for Worship Elliott, Charlotte, daughter of Charles Elliott, of Clapham and Brighton, and granddaughter of the Rev. H. Venn, of Huddersfield, was born March 18, 1789. The first 32 years of her life were spent mostly at Clapham. In 1823 she removed to Brighton, and died there Sept. 22, 1871. To her acquaintance with Dr. C. Malan, of Geneva, is attributed much of the deep spiritual-mindedness which is so prominent in her hymns. Though weak and feeble in body, she possessed a strong imagination, and a well-cultured and intellectual mind. Her love of poetry and music was great, and is reflected in her verse. Her hymns number about 150, a large percentage of which are in common use. The finest and most widely known of these are, "Just as I am” and "My God, my Father, while I stray." Her verse is characterized by tenderness of feeling, plaintive simplicity, deep devotion, and perfect rhythm. For those in sickness and sorrow she has sung as few others have done. Her hymns appeared in her brother's Psalms & Hymns and elsewhere as follows:— (1) Psalms and Hymns for Public, Private, and Social Worship; selected by the Rev. H. V. Elliott, &c., 1835-48. In this Selection her signature is "C. E." (2) The Christian Remembrancer Pocket Book. This was originally edited by Miss Kiernan, of Dublin. Miss Elliott undertook the editorship in 1834. (3) The Invalid's Hymn Book. This was originally compiled by Miss Kiernan, but before publication was re-arranged by Miss Elliott, who also added 23 hymns in the first edition., 1834. These were increased in the following edition to the sixth in 1854, when her contributions amounted to 112. From that date no change was made in the work. (4) Hours of Sorrow Cheered and Comforted; or, Thoughts in Verse, 1836. (5) Morning and Evening Hymns for a Week, printed privately in 1839 for sale for a benevolent institution in Brighton, and published in 1842. (6) Thoughts in Verse on Sacred Subjects, 1869. Miss Elliott's Poems were published, with a Memoir by her sister, Mrs. Babington, in 1873, and an additional volume of Leaves from her unpublished Journals and Poems, also appeared in 1870. In addition to her more important hymns, which are annotated under their respective first lines, there are in common use:— i. From The Invalid's Hymn-book, 1834-1841:— 1. Clouds and darkness round about thee. (1841.) Resignation. 2. Not willingly dost Thou afflict [reject]. (1841.) Divine Chastisement. 3. O God, may I look up to Thee. (1841.) Teach us to Pray. 4. This is enough; although 'twere sweet. (1834.) On being debarred from Divine Worship. 5. With tearful eyes I look around. (1841.) The Invitation "Come Unto Me." ii. From H. V. Elliott's Psalms & Hymns, 1835-1839:— 6. Glorious was that primal light. Christmas. 7. Hail, holy day, most blest, most dear. Easter. 8. My only Saviour, when I feel. Jesus His people's Rest. 9. Now let our heavenly plants and flowers. Monday Morning. 10. The Sabbath-day has reached its close. Sunday Evening. iii. From Miss Elliott's Hours of Sorrow, 1836:— 11. Father, when Thy child is dying. Prayer for a Departing Spirit. 12. Leaning on Thee, my Guide, my Friend. Death Anticipated. 13. My God, is any hour so sweet? The Hour of Prayer. 14. O faint and feeble-hearted. Resignation enforced. 15. There is a holy sacrifice. The Contrite Heart. iv. From her Hymns for a Week, 1839:— 16. Guard well thy lips; none, none can know. Thursday Morning. 17. There is a spot of consecrated ground. Pt. i. 18. This is the mount where Christ's disciples see. Pt. ii. Monday Evening. 19. This is the day to tune with care. Saturday Morning. v. From Thoughts in Verse on Sacred Subjects, 1869:— 20. As the new moons of old were given. On a Birthday. 21. I need no other plea. Pt. i. 22. I need no prayers to saints. Pt. ii. Christ, All in All. 23. Jesus, my Saviour, look on me. Christ, All in All. Several of the earlier of these hymns were repeated in the later works, and are thus sometimes attributed to the wrong work. [Rev. James Davidson, B.A.] -- John Julian, Dictionary of Hymnology (1907) ================ Elliott, Charlotte, p. 328, i. Other hymns are:— 1. O how I long to reach my home. Heaven desired. From the Invalid's Hymn Book, 1834. 2. The dawn approaches, golden streaks. Second Advent. From Thoughts in Verse, &c, 1869. Of her hymns noted on p. 328, Nos. 6, 7, 8, 9, 10,11, and 13, all appeared in the 1st edition of Elliott's Psalms & Hymns, 1835. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ======================== Elliott, Charlotte, pp. 328, i.; 1561, ii. Further research enables us to give amended dates to some of her hymns as follows:— 1. With tearful eyes I look around (No. 5). This is in the 1835 Appendix to The Invalid's Hymn Book. 2. My only Saviour, when I feel (No. 8). Also in the 1835 Appendix. 3. Father, when Thy child is dying (No. 11). In the 1833 Appendix. 4. I want that adorning divine, p. 559, i. In the Christian Remembrancer 1848, p. 22. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Thomas Hastings

1784 - 1872 Hymnal Number: 32 Alterer of "To-day the Saviour Calls" in Hymns for Worship Hastings, Thomas, MUS. DOC., son of Dr. Seth Hastings, was born at Washington, Lichfield County, Connecticut, October 15, 1784. In 1786, his father moved to Clinton, Oneida Co., N. Y. There, amid rough frontier life, his opportunities for education were small; but at an early age he developed a taste for music, and began teaching it in 1806. Seeking a wider field, he went, in 1817, to Troy, then to Albany, and in 1823 to Utica, where he conducted a religious journal, in which he advocated his special views on church music. In 1832 he was called to New York to assume the charge of several Church Choirs, and there his last forty years were spent in great and increasing usefulness and repute. He died at New York, May 15, 1872. His aim was the greater glory of God through better musical worship; and to this end he was always training choirs, compiling works, and composing music. His hymn-work was a corollary to the proposition of his music-work; he wrote hymns for certain tunes; the one activity seemed to imply and necessitate the other. Although not a great poet, he yet attained considerable success. If we take the aggregate of American hymnals published duriug the last fifty years or for any portion of that time, more hymns by him are found in common use than by any other native writer. Not one of his hymns is of the highest merit, but many of them have become popular and useful. In addition to editing many books of tunes, Hastings also published the following hymnbooks:— (1) Spiritual Songs for Social Worship: Adapted to the Use of Families and Private Circles in Seasons of Revival, to Missionary Meetings, &c, Utica, 1831-2, in which he was assisted by Lowell Mason; (2) The Mother's Hymn-book, 1834; (3) The Christian Psalmist; or, Watts's Psalms and Hymns, with copious Selections from other Sources, &c, N. Y., 1836, in connection with "William Patton; (4) Church Melodies, N. Y., 1858, assisted by his son, the Rev. T. S. Hastings; (5) Devotional Hymns and Poems, N. Y., 1850. The last contained many, but not all, of his original hymns. (6) Mother's Hymn-book, enlarged 1850. The authorship of several of Hastings's hymns has been somewhat difficult to determine. All the hymns given in the Spiritual Songs were without signatures. In the Christian Psalmist some of his contributions were signed "Anon." others "M. S.," whilst others bore the names of the tune books in which they had previously appeared; and in the Church Melodies some were signed with his name, and others were left blank. His MSS [manuscript] and Devotional Hymns, &c, enable us to fix the authorship of over 50 which are still in common use. These, following the chronological order of his leading work, are:— i. From the Spiritual Songs, 1831:— 1. Before Thy footstool kneeling. In Sickness. No. 358, in 3 stanzas of 8 lines. 2. Bleeding hearts defiled by sin. Fulness of Christ. No. 261, in 5 stanzas of 4 lines. 3. Child of sin and sorrow, Filled with dismay. Lent. No. 315, in 2 stanzas of 8 lines. It is sometimes given as "Child of sin and sorrow, Where wilt thou flee?" It is in extensive use. 4. Delay not, delay not, 0 sinner draw near. Exhortation to Repentance. No. 145, in 5 stanzas of 4 lines. Given in several important collections. 5. Forgive us, Lord, to Thee we cry. Forgiveness desired. No. 165, in 4 stanzas of 4 lines. 6. Gently, Lord, 0 gently lead us. Pilgrimage of Life. No. 29, in 2 stanzas of 8 lines. It is given in several collections. The first two lines are taken from a hymn which appeared in the Christian Lyre, 1830. 7. Go forth on wings of fervent prayer. For a blessing on the distribution of Books and Tracts. No. 250, in 4 stanzas of 5 lines. It is sometimes given as “Go forth on wings of faith and prayer," as in the Baptist Praise Book, N. Y., 1871, No. 1252; but the alterations are so great as almost to constitute it a new hymn. 8. Hail to the brightness of Zion's glad morning. Missionary Success. No. 239, in 4 stanzas of 4 lines. In several hymnbooks in Great Britain and America. 9. How calm and beautiful the morn. Easter. No. 291, in 5 stanzas of 6 lines. Very popular. 10. In this calm, impressive hour. Early Morning. No. 235, pt. i. in 3 stanzas of 6 lines. In several collections. 11. Jesus, save my dying soul. Lent. No. 398, in 4 stanzas of 4 lines. A deeply penitential hymn. 12. Now be the gospel banner. Missions. No. 178, in 2 stanzas of 8 lines. In several collections (see below). 13. Now from labour, and from care. Evening. No. 235. Pt. ii. in 3 stanzas of 6 lines. This hymn, with No. 10 above, "In this calm," &c, constitute one hymn of 6 st. in the Spiritual Songs, but divided into two parts, one for Morning and the other for Evening. Both parts are popular as separate hymns. 14. 0 God of Abraham, hear. Prayer on behalf of Children. No. 288, in 5 stanzas of 4 lines. In use in Great Britain. 15. 0 tell me, Thou Life and delight of my soul. Following the Good Shepherd. No. 151, in 5 stanzas of 4 lines, on Cant. i. 7, 8. 16. Return, O wanderer, to thy home. The Prodigal recalled. No. 183, in 3 stanzas of 4 lines, with the refrain, " Return, return " (see below). 17. Soft and holy is the place. Public Worship. No. 351, in 4 stanzas of 4 lines. In Dr. Hatfield's Church Hymn Book, N. Y., 1872, and some other collections, the opening line is altered to "Sweet and holy is the place." 18. That warning voice, 0 sinner, hear. Exhortation to Repentance. No. 231, in 4 stanzas of 6 lines. 19. To-day the Saviour calls. Lent. No. 176, in 4 stanzas of 4 lines. Dr. Hastings says, in a communication to Dr. Stevenson (Hymns for Church and Home, 1873), this hymn “was offered me in a hasty sketch which I retouched." The sketch was by the Rev. S. F. Smith. 20. Why that look of sadness. Consolation. No. 268, in 3 stanzas of 8 lines. 21. Zion, dreary and in anguish. The Church Comforted. No. 160, in 4 stanzas of 4 lines. Concerning the two hymns, No. 12, "Now be the gospel banner"; and No. 16, "Beturn, O wanderer, to thy home," Dr. Stevenson has the following note in his Hymns for Church and Home, London, 1873:— "In a letter to the Editor, Dr. Hastings wrote, not more than a fortnight before his death, 'These two hymns of mine were earlier compositions, the former ["Now be," &c.] for a Utica Sunday School celebration, the latter ["Return, 0 wanderer," &c.] after hearing a stirring revival sermon on the Prodigal Son, by the Rev. Mr. Kint, at a large union meeting in the Presbyterian Church, where two hundred converts were present. The preacher at the close eloquently exclaimed with tender emphasis, "Sinner, come home! come home! come home!" It was easy afterwards to write, "Return, 0 wanderer."'" Several additional hymns in the Spiritual Songs, 1831, have been ascribed to Dr. Hastings, but without confirmation. The sum of what can be said on his behalf is that the hymns are in his style, and that they have not been claimed by others. They are:— 22. Drooping souls, no longer mourn. Pardon promised. No. 40, in 3 stanzas of 8 1., of which st. i., ii. are altered from J. J. Harrod's Public, Parlour, and Cottage Hymns, Baltimore, 1823, that is, 8 years before the Spiritual Songs were published. 23. Dying souls, fast bound in sin. Pardon offered. No. 41, in 5 stanzas of 8 lines. It is usually given in an abridged form. ii. From his Mother's Hymn Book, 1834:—- 24. Forbid them not, the Saviour cried. Holy Baptism. No. 44. 25. God of mercy, hear our prayer. On behalf of Cliildrcn, No. 48, in 5 stanzas of 4 lines. It was included in J. Campbell's Comprehensive Hymn Book, Lond., 1837, and subsequently in several collections. 26. God of the nations, bow Thine ear. Missions. No. 115, in 4 stanzas of 6 lines. In several collections. 27. How tender is Thy hand. Affliction. No. 99, in 5 stanzas of 41. 28. Jesus, while our hearts are bleeding. Death. Resignation. No. 95, in 5 stanzas of 4 lines. This is in extensive use and is one of his best and most popular hymns. 29. Lord, I would come to Thee. Self-dedication of a Child. No. 72, in 4 stanzas of 4 lines. 30. 0 Lord, behold us at Thy feet. Lent. No. 59, in 4 stanzas of 4 lines. It is doubtful if this is by Hastings. It is sometimes signed "Mrs. T." 31. The rosy light is dawning. Morning. No. 11, in 3 stanzas of 8 lines. 32. The Saviour bids us [thee] watch and pray. Watch and Pray. No. 119, in 4 stanzas of 4 lines. 33. Thou God of sovereign grace. On behalf of Children. No. 66, in 6 stanzas of 4 lines. 34. Wherever two or three may meet. Divine Service. No. 56. 35. Within these quiet walls, 0 Lord. Mothers' Meetings. No. 58, in 5 stanzas of 4 lines. In Spurgeon's Our Own Hymn Book, 1866, No. 1010, it begins, "Within these peaceful walls." This reading is from J. Campbell's Comprehensive Hymn Book, London, 1837. It is very doubtful if this is by Hastings. iii. From the Christian Psalmist, 1836:— 36. Children, hear the melting story. On the life of Christ. No. 430, in 3 stanzas of 6 lines. It is given as from the Union Minstrel, and the statement that it is by Hastings is very doubtful, no evidence to that effect being in the possession of his family. Dr. Hatfield, in his Church Hymn Book, dates it 1830, and gives it as "Anon." 37. Go, tune thy voice to sacred song. Praise No. 190, in 5 stanzas of 5 lines, and given as from "ms." 38. He that goeth forth with weeping. Missions No. 212, in 2 stanzas of 8 lines, and given as from "ms." It is in several collections. 39. I love the Lord, Whose gracious ear. Ps. cxvi. Page 186, in 4 stanzas of 6 lines, as from "ms." 40. Lord of the harvest, bend Thine ear. For the Increase of the Ministry. No. 407, in 6 stanzas of 4 lines, as from "ms." This hymn Dr. Hastings altered for his Devotional Hymns & Poems, 1850, but it has failed to replace the original in the hymnbooks. iv. From the Reformed Dutch Additional Hymns, 1846:— 41. Child of sorrow, child of care [woe]. Trust. No. 168, in 2 stanzas of 8 lines, appeared in W. Hunter's Minstrel of Zion, 1845. 42. Heirs of an immortal crown. Christian Warfare. No. 136, in 2 stanzas of 8 lines. 43. O Saviour, lend a listening ear. Lent. No. 175. Stanzas vi., i., iv., v., altered. 44. The Lord Jehovah lives. Ps. xviii. No. 26, in 4 stanzas of 6 lines. These three hymns, together with many others, are given in the Dutch Reformed Hymns of the Church, N. Y., 1869. In the 1847 Psalms & Hymns there were, including these, 38 hymns by Hastings, and 2 which are doubtful. v. From Dr. Hastings's Devotional Hymns and Religious Poems, 1850:— 45. In time of fear, when trouble's near. Encouragement in Trial. Page 95, in 3 stanzas of 4 lines. In use in Great Britain. vi. From Church Melodies, 1858:—- 46. For those in bonds as bound with them. Missions. No. 416, in 5 stanzas of 4 lines, on Heb. xiii. 3. 47. Forget thyself, Christ bids thee come. Holy Communion. No. 683, in 3 stanzas of 6 lines. 48. Jesus, Merciful and Mild. Leaning on Christ. No. 585, in 4 stanzas of 8 1. In several collections. 49. Pilgrims in this vale of sorrow. Self-denial. No. 397, in 4 stanzas of 4 lines. 50. Saviour, I look to Thee. Lent. In time of Trouble. No. 129, in 4 stanzas of 7 lines. 51. Saviour of our ruined race. Holy Communion. No. 379, in 3 stanzas of 6 lines. 52. Why that soul's commotion? Lent. No. 211, in 3 stanzas of 8 lines. It is doubtful if this is by Hastings. vii. In Robinson's Songs of the Church, 1862: 53. Be tranquil, 0 my soul. Patience in Affliction. No. 519, in 4 stanzas of 4 lines. Altered in Robinson's Songs for the Sanctuary, 1865. 54. Peace, peace, I leave with you. Peace, the benediction of Christ. No. 386, in 3 stanzas of 7 lines. 55. Saviour, Thy gentle voice. Christ All in All. No. 492, in 3 stanzas of 7 lines. viii. In Bobinson's Songs for the Sanctuary, 1865:— 56. God of the morning ray. Morning. No. 53, in 2 stanzas of 7 lines. Of Hastings's hymns about 40 are in the Reformed Dutch Psalms & Hymns, 1847; 39 in Robinson's Songs for the Sanctuary, 1865; 15 in Hatfield's Church Hymn Book, 1872; and 13 in the Lyra Sacra Americana, 1868. They are also largely represented in other collections. Many other of his compositions are found in collections now or recently in common use, but these are not of the highest merit. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907) ======================== Hastings, T., p. 494, i. Additional hymns are:— 1. Children hear the wondrous story; and "Sinners, hear the melting story," are altered forms of No. 36, on p. 495, i. 2. Father, we for our children plead. On behalf of Children. 3. Forgive my folly, O Lord most holy. Lent. 4. Hosanna to the King, That for, &c. Praise to Jesus. 5. I look to Thee, O Lord, alone. Pardon desired. 6. Jesus, full of every grace. Pardon desired. 7. O why should gloomy thoughts arise? The Mourner Encouraged. 8. Peace to thee, O favoured one. Peace in Jesus. 9. Saviour, hear us through Thy merit. Forgiveness. Of these hymns, No. 3 is in Hasting’s Spiritual Songs, 1831; No. 9 in his Mother's Hymn Book, 1834, and his Devotional Hymns, 1850; and Nos. 4, 5 & 8 in his Devotional Hymns, 1850. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Samuel Francis Smith

1808 - 1895 Person Name: Rev. Samuel F. Smith Hymnal Number: 32 Author of "To-day the Saviour Calls" in Hymns for Worship Smith, Samuel Francis, D.D., was born in Boston, U.S.A., Oct. 21, 1808, and graduated in arts at Harvard, and in theology at Andover. He entered the Baptist ministry in 1832, and became the same year editor of the Baptist Missionary Magazine. He also contributed to the Encyclopaedia Americana. From 1834 to 1842 he was pastor at Waterville, Maine, and Professor of Modern Languages in Waterville College. In 1842 he removed to Newton, Massachusetts, where he remained until 1854, when he became the editor of the publications of the Baptist Missionary Union. With Baron Stow he prepared the Baptist collection known as The Psalmist, published in 1843, to which he contributed several hymns. The Psalmist is the most creditable and influential of the American Baptist collections to the present day. Dr. Smith also published Lyric Gems, 1854, Rock of Ages, 1870, &c. A large number of his hymns are in use in America, and several have passed into some of the English collections. Taking his hymns in common use in alphabetical order, we have the following:— 1. And now the solemn deed is done. Ordination. Given in The Psalmist, 1843, No. 954. In Dr. Hatfield's Church Hymn Book, N. Y., 1872, it is altered to "The solemn service now is done." 2. As flows the rapid river. Life Passing Away. In Christian Psalmody, 1833, No. 33; the Hymns for the Vestry and Fireside, Boston, 1841; and The Psalmist, 1843, No. 1059. Found in a few English hymn-books, and in Lyra Sacra Americana, 1868. 3. Auspicious morning, hail. American National Anniversary. Written for July 4th, 1841, and published in The Psalmist, 1843, No. 1007. 4. Beyond where Cedron's waters flow. Gethsemane. In L. Bacon's Appendix, 1833; the Psalmist, 1843, No. 220, and later collections. 5. Blest is the hour when cares depart. Divine Worship. In The Psalmist, 1843, No. 947, and others. 6. Constrained by love we follow where. Holy Baptism. Appeared in the Baptist edition of the Plymouth Hymn Book, 1857. 7. Down to the sacred wave. Holy Baptism. Contributed to Winchell's Additional Hymns added to his Collection of 1817, in 1832, No. 510; repeated in The Psalmist, 1843, No. 818, and in several collections. Also in Lyra Sacra Americana, 1868. 8. Hail! ye days of solemn meeting. Public Worship. An altered form of No. 26 below, in Spurgeon's Our Own Hymn Book, 1866, as an "American Hymn, 1840." 9. How blest the hour when first we gave. Holy Baptism. Appeared in the Baptist edition of thePlymouth Hymn Book, 1857, No. 1468. 10. How calmly wakes the hallowed morn. Holy Baptism. Given in The Psalmist, 1843, No. 810, in later collections, and in Lyra Sacra Americana, 1868. 11. Jesus, Thou hast freely saved us. Salvation. In Winchell's Additional Hymns, 1832, No. 503, and others. 12. Meekly in Jordan's Holy Stream. Holy Baptism. Contributed to The Psalmist, 1843, No. 808. 13. My country, 'tis of thee. National Hymn. "Written in 1832, and first sung at a children's Fourth of July celebration in Park Street church, Boston." Included in The Psalmist, 1843, No. 1000, and found in a large number of American hymn-books, but not in use in Great Britain. It is one of the most popular of Dr. Smith's compositions. Text, with note in Lyra Sacra Americana, 1868. 14. 0 not my own these verdant hills. Bought with a Price. Appeared in Nason's Congregational Hymn Book, 1857, and given inLaudes Domini, 1884. 15. Onward speed thy conquering flight. Missions. Appeared in The Psalmist, 1843, No. 892, and is found in several modern collections in Great Britain and America. Also in Lyra Sac. Americana, 1868. 16. Planted in Christ, the living Vine. Christian Fellowship; or, For Unity. Given in The Psalmist, 1843, No. 929, inLyra Sacra Americana, 1868, and several hymn-books. Of the hymns contributed by Dr. Smith to The Psalmist this is the best, and one of the most popular. 17. Remember thy Creator. Youthful Piety Enforced. In Christian Psalmody, 1832, No. 32; the Hymns for the Vestry and Fireside, 1841; The Psalmist, 1843, No. 778; Lyra Sac. Americana, 1868, and other collections. 18. Sister, thou wast mild and lovely. Death and Burial. Written on the death of Miss J. M. C. of Mount Vernon School, Boston, July 13,1833, and published in The Psalmist, 1843, No. 1096. 19. Softly fades the twilight ray. Sunday Evening. Written in 1832, and included in The Psalmist, 1843, No. 56. Also in Lyra Sacra Americana, and several hymn-books. 20. Spirit of holiness, descend. Whitsuntide. Appeared in the Hymns for the Vestry and Fireside, 1841, No. 295, and again in The Psalmist, 1843, No. 384. In the Unitarian Hymns for the Church of Christ, Boston, 1853. St. ii., iii., iv. were given as "Spirit of God, Thy churches wait." This form of the text and the original are both in modern hymn-books. 21. Spirit of peace and holiness. Institution of a Minister. Appeared in The Psalmist, 1843, No. 953, and Hatfield's Church Hymn Book, 1872. 22. The morning light is breaking. Missions. Written in 1832, and included in Hastings's Spiritual Songs, 1832-33, No. 253; and The Psalmist, 1843, No. 912. This hymn is very popular and has been translated into several languages. Dr. Smith says of it that “it has been a great favourite at missionary gatherings, and I have myself heard it sung in five or six different languages in Europe and Asia. It is a favourite with the Burmans, Karens, and Telegus in Asia, from whose lips I have heard it repeatedly.” 23. The Prince of Salvation in triumph is riding. Missions. Given in Hastings and Mason's Spiritual Songs, 1832-33, No. 274; The Psalmist, 1843, and later collections. 24. Tis done, the [important] solemn act is done. Ordination. Appeared in The Psalmist 1843, No. 951, and later hymn-books. 25. Today the Saviour calls. Invitation. First sketch by Dr. Smith, the revised text, as in Hastings and Mason's Spiritual Songs, No. 176, and The Psalmist, No. 453, by Dr. T. Hastings (p. 495, i. 19). 26. Welcome, days of solemn meeting. Special Devotional Services. Written in 1834, and given in Dr. Hatfield's Church Hymn Book, 1872. See No. 8. 27. When shall we meet again ? Parting. This is a cento. The first stanza is from Alaric A. Watts's Poetical Sketches, &c, 1822, p. 158 ; and st. ii.-iv. are by Dr. Smith. In this form it was published in L. Bacon's Supplement to Dwight, 1833, No. 489. It is in several American hymn-books; and also the English Baptist Psalms & Hymns, 1858, &c. 28. When the harvest is past and the summer is gone. Close of Worship. Contributed to Hastings and Mason's Spiritual Songs, 1831, No. 244; and repeated in the Fuller and Jeter Supplement to The Psalmist, 1847, No. 22, and later collections. 29. When thy mortal life is fled. The Judgment. Contributed to Winchell's Additional Hymns, 1832, No. 379, and repeated in The Psalmist, 1843, No. 455, and later hymn-books. Also in Lyra Sacra Americana, 1868. 30. While in this sacred rite of Thine. Holy Baptism. Appeared in The Psalmist, 1843, No. 803: Lyra Sacra Americana, 1868, &c. 31. With willing hearts we tread. Holy Baptism. In The Psalmist, 1843, No. 798; and again in the Baptist Praise Book, 1871. 32. Yes, my native land, I love thee. A Missionary's Farewell. Contributed to Winchell's Additional Hymns, 1832, No. 445, and found in later collections. Also in Lyra Sacra Americana, 1868. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

Robert Lowry

1826 - 1899 Person Name: Rev. Robert Lowry Hymnal Number: 35 Author of "Nothing but the Blood of Jesus" in Hymns for Worship Robert Lowry was born in Philadelphia, March 12, 1826. His fondness for music was exhibited in his earliest years. As a child he amused himself with the various musical instruments that came into his hands. At the age of seventeen he joined the First Baptist Church of Philadelphia, and soon became an active worker in the Sunday-school as teacher and chorister. At the age of twenty-two he gave himself to the work of the ministry, and entered upon a course of study at the University of Lewisburg, Pa. At the age of twenty-eight he was graduated with the highest honors of his class. In the same year of his graduation, he entered upon the work of the ministry. He served as pastor at West Chester, Pa., 1851-1858; in New York City, 1859-1861; in Brooklyn, 1861-1869; in Lewisburg, Pa., 1869-1875. While pastor at Lewisburg, he was also professor of belles lettres in the University, and received the honorary degree of D. D. in 1875. He then went to Plainfield, N. J., where he became pastor of Park Avenue Church. In each of these fields his work was crowned with marked success. Dr. Lowry was a man of rare administrative ability, a most excellent preacher, a thorough Bible student, and whether in the pulpit or upon the platform, always a brilliant and interesting speaker. He was of a genial and pleasing disposition, and a high sense of humor was one of his most striking characteristics. Very few men had greater ability in painting pictures from the imagination. He could thrill an audience with his vivid descriptions, inspiring others with the same thoughts that inspired him. His melodies are sung in every civilized land, and many of his hymns have been translated into foreign tongues. While preaching the Gospel, in which he found great joy, was his life-work, music and hymnology were favorite studies, but were always a side issue, a recreation. In the year 1880, he took a rest of four years, visiting Europe. In 1885 he felt that he needed more rest, and resigned his pastorate at Plainfield, and visited in the South and West, also spending some time in Mexico. He returned, much improved in health, and again took up his work in Plainfield. On the death of Wm. B. Bradbury, Messrs. Biglow & Main, successors to Mr. Bradbury in the publishing business, selected Dr. Lowry for editor of their Sunday-school book, Bright Jewels, which was a great success. Subsequently Dr. W. Doane was associated with him in the issue of the Sunday-school song book, Pure Gold, the sales of which exceeded a million copies. Then came Royal Diadem, Welcome Tidings, Brightest and Best, Glad Refrain, Good as Gold, Joyful Lays, Fountain of Song, Bright Array, Temple Anthems, and numerous other volumes. The good quality of their books did much to stimulate the cause of sacred song in this country. When he saw that the obligations of musical editorship were laid upon him, he began the study of music in earnest, and sought the best musical text-books and works on the highest forms of musical composition. He possessed one of the finest musical libraries in the country. It abounded in works on the philosophy and science of musical sounds. He also had some musical works in his possession that were over one hundred and fifty years old. One of his labors of love some years ago was an attempt to reduce music to a mathematical basis. On the established fact that Middle C has two hundred and fifty-six vibrations per second, he prepared a scale and went to work on the rule of three. After infinite calculation and repeated experiments, he carried it far enough to discover that it would not work. A reporter once asked him what was his method of composition — "Do you write the words to fit the music, or the music to fit the words?" His reply was, "I have no method. Sometimes the music comes and the words follow, fitted insensibly to the melody. I watch my moods, and when anything good strikes me, whether words or music, and no matter where I am, at home or on the street, I jot it down. Often the margin of a newspaper or the back of an envelope serves as a notebook. My brain is a sort of spinning machine, I think, for there is music running through it all the time. I do not pick out my music on the keys of an instrument. The tunes of nearly all the hymns I have written have been completed on paper before I tried them on the organ. Frequently the words of the hymn and the music have been written at the same time." The Doctor frequently said that he regarded "Weeping Will Not Save Me" as the best and most evangelistic hymn he ever wrote. The following are some of his most popular and sweetest gospel melodies: "Shall We Gather at the River?," "One More Day's Work for Jesus," "Where is My Wandering Boy To-night?," "I Need Thee Every Hour," "The Mistakes of My Life," "How Can I Keep from Singing?," "All the Way My Saviour Leads Me," "Saviour, Thy Dying Love," "We're Marching to Zion," etc. "Shall We Gather at the River?" is perhaps, without question, the most widely popular of all his songs. Of this Mr. Lowry said: "It is brass band music, has a march movement, and for that reason has become popular, though for myself I do not think much of it." Yet he tells us how, on several occasions, he had been deeply moved by the singing of that hymn, "Going from Harrisburg to Lewisburg once I got into a car filled with half-drunken lumbermen. Suddenly one of them struck up, "Shall We Gather at the River?" and they sang it over and over again, repeating the chorus in a wild, boisterous way. I did not think so much of the music then as I listened to those singers, but I did think that perhaps the spirit of the hymn, the words so flippantly uttered, might somehow survive and be carried forward into the lives of those careless men, and ultimately lift them upward to the realization of the hope expressed in my hymn." "A different appreciation of it was evinced during the Robert Raikes' Centennial. I was in London, and had gone to meeting in the Old Bailey to see some of the most famous Sunday-school workers in the world. They were present from Europe, Asia, and America. I sat in a rear seat alone. After there had been a number of addresses delivered in various languages, I was preparing to leave, when the chairman of the meeting announced that the author of "Shall We Gather at the River?" was present, and I was requested by name to come forward. Men applauded and women waved their handkerchiefs as I went to the platform. It was a tribute to the hymn; but I felt, when it was over, that, after all, I had perhaps done some little good in the world, and I felt more than ever content to die when God called." On Children's Day in Brooklyn, in 1865, this song was sung by over forty thousand voices. While Dr. Lowry said, "I would rather preach a gospel sermon to an appreciative, receptive congregation than write a hymn," yet in spite of his preferences, his hymns have gone on and on, translated into many languages, preaching and comforting thousands upon thousands of souls, furnishing them expression for their deepest feelings of praise and gratitude to God for His goodness to the children of men. What he had thought in his inmost soul has become a part of the emotions of the whole Christian world. We are all his debtors. Rev. Robert Lowry, D. D., died at his residence in Plainfield, K J., November 25, 1899. Dead, yet he lives and his sermons in gospel song are still heard and are doing good. Dr. Lowry was a great and good man, and his life, well spent, is highly worthy of a place among the world's greatest gospel song and hymn writers. -- Biography of Gospel Song and Hymn Writers ------- Lowry, Robert, D.D., son of Crozier Lowry, was born at Philadelphia, Pennsylvania, March 12, 1826, and educated at Lewisburg University. Having received ordination as a Baptist Minister, his first charge was at West Chester, Pennsylvania. From thence he passed to New York City, and then to Brooklyn, N. Y. In 1876 he was appointed Professor of Rhetoric in his University. On resigning his Professorship he undertook the charge of the 2nd Baptist Church, New Jersey. Dr. Lowry has been associated with some of the most popular Sunday School hymn-books published in the States, including Happy Voices, 1865; Chapel Melodies, 1868; Bright Jewels, 1869; Pure Gold, 1871; Royal Diadem, 1873; Tidal Wave, 1874; Fountain of Song1877; Welcome Tidings, 1877, &c. Of Dr. Lowry's hymns those which have attained the widest circulation are:— 1. Jerusalem, for ever bright. Heaven. Appeared in the American Tract Society's Happy Voices, 1865, with music by the author. 2. Low in the grave He lay. Resurrection of Christ. Written in 1874 and published in Brightest and Best, 1875. 3. Marching on, marching on. Sunday School Battle Song. Appeared, with music by the author, in Happy Voices, 1865. 4. My home is in heaven, my rest is not here. In Happy Voices, 1865, with music by the author. 5. My life flows on in endless song. Joy in God. In Bright Jewels, 1869; the Royal Diadem, 1873, and others in America and Great Britain, with music by the author. 6. One more day's work for Jesus. Work for Christ. Published, with music by the author, in Bright Jewels, 1869. 7. Shall we gather at the river? Mutual recognition in the Hereafter. The origin of this hymn is thus set forth in E. W. Long's Illustrated History of Hymns and their Authors, Philadelphia, 1876, p. 64:— ”On a very hot summer day, in 1864, a pastor was seated in his parlour in Brooklyn, N. Y. It was a time when an epidemic was sweeping through the city, and draping many persons and dwellings in mourning. All around friends and acquaintances were passing away to the spirit land in large numbers. The question began to arise in the heart, with unusual emphasis, ‘Shall we meet again? We are parting at the river of death, shall we meet at the river of life?' ‘Seating myself at the organ,’ says he, ‘simply to give vent to the pent up emotions of the heart, the words and music of the hymn began to flow out, as if by inspiration:— ‘Shall we gather at the river, Where bright angel feet have trod?’" In 1865 the hymn and music were given in Happy Voices, No. 220, in 5 stanzas of 4 lines and a chorus. The hymn has since passed into a great number of hymnals in Great Britain and America. 8. Take the wings of the morning; speed quickly thy flight. Exhortation to Repentance. Written for, and published with music by the author in, the Royal Diadem, 1873. 9. Weeping will not save me. Salvation through Faith. Published in the Chapel Melodies, 1868. 10. What can wash away my stain? Precious Blood of Jesus. Given in the Welcome Tidings, 1877, with music by the author. 11. Where is my wandering boy tonight! The absent Child. In the Fountain of Song, 1877, together with music by the author. Most of these hymns are given in Mr. I. D. Sankey's Sacred Songs & Solos, Pts. i., ii. --John Julian, Dictionary of Hymnology (1907)

John H. Stockton

1813 - 1877 Person Name: Rev. J. H. Stockton Hymnal Number: 41 Author of "Only Trust Him" in Hymns for Worship Stockton, John Hart, a Methodist minister, was born in 1813, and died in 1877. He was a member of the New Jersey Annual Conference of the Methodist Episcopal Church, and the successive pastoral charges that he filled as a member of that Conference are found in the Conference Journal. He was not only a preacher, but a musician and composer of tunes, as well as hymn writer. He published two gospel song books: Salvation Melodies, 1874, and Precious Songs, 1875. Hymn Writers of the Church by Charles Nutter, 1911 =============== Stockton, John Hart, b. April 19, 1813, and d. March 25, 1877, was the author of "Come, every soul by sin oppressed" (Invitation), in I.D. Sankey's Sacred Songs and Solos, 1878, and of "The Cross, the Cross, the blood¬stained Cross" (Good Friday) in the same collection. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) =============== Stockton, John Hart. (New Hope, Pennsylvania, April 19, 1813--March 25, 1877). Born of Presbyterian parents, he was converted at a Methodist camp meeting in 1838, being received into full membership in the New Jersey Conference in 1857. Because of ill health he twice took the "supernumerary relations." He withdrew from actual pastoral work in 1874 and engaged in compiling and publishing gospel hymn books, issuing Salvation Melodies that year and Precious Songs in 1875, writing both words and music for a number of the songs. He died suddenly after attending a Sunday morning service at Arch Street Church, Philadelphia. Our Hymnody, McCutchan, has, perhaps, the fullest account of him readily available. --Robert G. McCutchan, DNAH Archives

H. W. Baker

1821 - 1877 Person Name: Rev. Sir Henry W. Baker, Bart. Hymnal Number: 44 Author of "The King of Love" in Hymns for Worship Baker, Sir Henry Williams, Bart., eldest son of Admiral Sir Henry Loraine Baker, born in London, May 27, 1821, and educated at Trinity College, Cambridge, where he graduated, B.A. 1844, M.A. 1847. Taking Holy Orders in 1844, he became, in 1851, Vicar of Monkland, Herefordshire. This benefice he held to his death, on Monday, Feb. 12, 1877. He succeeded to the Baronetcy in 1851. Sir Henry's name is intimately associated with hymnody. One of his earliest compositions was the very beautiful hymn, "Oh! what if we are Christ's," which he contributed to Murray's Hymnal for the Use of the English Church, 1852. His hymns, including metrical litanies and translations, number in the revised edition of Hymns Ancient & Modern, 33 in all. These were contributed at various times to Murray's Hymnal, Hymns Ancient & Modern and the London Mission Hymn Book, 1876-7. The last contains his three latest hymns. These are not included in Hymns Ancient & Modern. Of his hymns four only are in the highest strains of jubilation, another four are bright and cheerful, and the remainder are very tender, but exceedingly plaintive, sometimes even to sadness. Even those which at first seem bright and cheerful have an undertone of plaintiveness, and leave a dreamy sadness upon the spirit of the singer. Poetical figures, far-fetched illustrations, and difficult compound words, he entirely eschewed. In his simplicity of language, smoothness of rhythm, and earnestness of utterance, he reminds one forcibly of the saintly Lyte. In common with Lyte also, if a subject presented itself to his mind with striking contrasts of lights and shadows, he almost invariably sought shelter in the shadows. The last audible words which lingered on his dying lips were the third stanza of his exquisite rendering of the 23rd Psalm, "The King of Love, my Shepherd is:"— Perverse and foolish, oft I strayed, But yet in love He sought me, And on His Shoulder gently laid, And home, rejoicing, brought me." This tender sadness, brightened by a soft calm peace, was an epitome of his poetical life. Sir Henry's labours as the Editor of Hymns Ancient & Modern were very arduous. The trial copy was distributed amongst a few friends in 1859; first ed. published 1861, and the Appendix, in 1868; the trial copy of the revised ed. was issued in 1874, and the publication followed in 1875. In addition he edited Hymns for the London Mission, 1874, and Hymns for Mission Services, n.d., c. 1876-7. He also published Daily Prayers for those who work hard; a Daily Text Book, &c. In Hymns Ancient & Modern there are also four tunes (33, 211, 254, 472) the melodies of which are by Sir Henry, and the harmonies by Dr. Monk. He died Feb. 12, 1877. --John Julian, Dictionary of Hymnology (1907)

John Bowring

1792 - 1872 Person Name: Sir John Bowring Hymnal Number: 47 Author of "In the Cross of Christ I Glory" in Hymns for Worship James Bowring was born at Exeter, in 1792. He possessed at an early age a remarkable power of attaining languages, and acquired some reputation by his metrical translations of foreign poems. He became editor of "The Westminster Review" in 1825, and was elected to Parliament in 1835. In 1849, he was appointed Consul at Canton, and in 1854, was made Governor of Hong Kong, and received the honour of knighthood. He is the author of some important works on politics and travel, and is the recipient of several testimonials from foreign governments and societies. His poems and hymns have also added to his reputation. His "Matins and Vespers" have passed through many editions. In religion he is a Unitarian. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ======================================= Bowring, Sir John, LL.D., a distinguished man of letters, was born at Exeter, Oct. 17, 1792. His studies extended to philology, poetry, politics, and other branches of learning, whilst as editor of the Westminster Review for some years (he received the appointment in 1825) he did considerable work as a reviewer. He held several official appointments under the Government as Commissioner to France on commercial matters (1831-5); British Consul at Hong Kong (1849); and Governor of Hong Kong (1854). He was twice Member of Parliament, and was knighted in 1854. He died Nov. 23rd, 1872. His published works are very numerous, and display an astonishing acquaintance with various languages. Those specially bearing on poetry include:— (1) Russian Anthology, with Biographical and Critical notices of the Poets of Russia, 1821; (2) Specimens of the Russian Poets, 1823; (3) Ancient Poetry and Romance of Spain, 1824; (4) Batavian Anthology, or Specimens of Dutch Poets, 1824; (5) Servian Popular Poetry, 1821; (6) Specimens of Polish Poets, 1827; (1) Poetry of the Magyars, 1830; (8) History of the Poetical Literature of Bohemia, 1832, &c. In addition to these works, which are mainly translations, Sir John Bowring wrote original verse. This was published interspersed with a few translations, as follows:— (1) Matins and Vespers with Hymns and Occasional Devotional Pieces, Lond., 1823; 2nd edition, enlarged, 1824; 3rd edition, again enlarged, 1841; and the 4th, still further enlarged, in 1851. (2) Hymns: as a Sequel to the Matins, 1825. In addition he contributed to a few Unitarian hymnals, especially that of the Rev. J. R. Beard of Manchester, 1837. In that Collection many of the hymns added to the 3rd edition of Matins, &c, 1841, were first published A selection from these, together with a biographical sketch, was published by Lady Bowring in 1873, as a Memorial Volume of Sacred Poetry. This work contains hymns from the Matins and Vespers, together with others from Periodicals, and from his manuscripts. Of his hymns a very large percentage have come into common use. A few have been adopted by almost all denominations, as, "God is love, His mercy brightens;" "How sweetly flow'd the gospel sound;" "In the Cross of Christ I glory;" "Watchman, tell us of the night;"; and others, but the greater portion are confined to the Unitarian collections of Great Britain and America, of which denomination he was a member. In addition to the more important, which are annotated under their first lines, there are also the following in common use:—- 1. Clay to clay, and dust to dust. Burial. From his Hymns, 1825, into the Hymn & Tune Book, Boston, U.S., 1868, &c. 2. Come the rich, and come the poor. Divine Worship. Contributed to Beard's Collection, 1837, No. 290, and repeated in Bowring's Matins, &c., 3rd edition, 1841. It is in a few American collections. 3. Drop the limpid waters now. Holy Baptism. From Matins and Vespers, 3rd edition, 1841, into Kennedy, 1863. 4. Earth's transitory things decay. The Memory of the Just. From his Hymns, 1825, into Beard, 1837; the American Plymouth Collection, 1855; and the Songs for the Sanctuary, N.Y., 1865, &c. 5. Father, glorify Thy name. The Father glorified. Also from Hymns, 1825, into Beard, 1837; the Hymns of the Spirit, Boston, U.S., 1864, &c. 6. Father and Friend, Thy light, Thy love. Omnipresence. From Matins and Vespers, 2nd edition, 1824, into several collections, and sometimes in an abbreviated form. 7. Father of Spirits, humbly bent before Thee. Also in Hymns, 1825, and Dr. Martineau's Hymns of Praise & Prayer, 1873. In Longfellow and Johnson's Hymns of the Spirit, Boston, U.S., 1864, it is given as, "Father of Spirits, gathered now before Thee." 8. From all evil, all temptation. Preservation implored. Contributed to Beard's Collection, 1837. 9. From the recesses of a lowly spirit. Prayer of trust. From Matins and Vespers, 1st edition, 1823, into several American collections. 10. Gather up, 0 earth, thy dead. Published in his Matins & Vespers, 3rd ed., 1841, in 3 stanzas of 8 lines and repeated, slightly altered, in Kennedy, 1863, No. 753. 11. Gently the shades of night descends Evening. A cento from his poem on "Sunday Evening," in the Matins, &c, 1st edition, 1823, p. 6. It is given in the Boston Hymns of the Spirit, 1864; the Boston Hymn & Tune Book, 1868, and other collections. 12. How dark, how desolate. Hope. 1st published in his Matins, &c, 1823, p. 246. In Dr. Martineau's Hymns of Praise & Prayer, 1873, it is No. 515. 13. How shall we praise Thee, Lord of Light! Evening. A cento from the same poem as No. 7 above. It is given in the Hymns of the Spirit, 1864, and other American collections. 14. Lead us with Thy gentle sway. Divine Guidance desired. Hymns, 1825, into Hymns of the Spirit, 1864, and others. 15. Lord, in heaven, Thy dwelling-place. Praise. Contributed to Beard's Collection, 1837, No. 70, repeated in the author's Matins, &c, 3rd edition 1841, p. 235, and given in a few American collections. In the Hymns of the Spirit, 1864, it is altered to "Lord of every time and place." 16. 0 let my [thy] trembling soul be still. Resignation. From the 1st edition of the Matins, &c, 1823, p. 251, in 3 stanzas of 6 lines, into Beard's Collection, 1837; the Hymns of the Spirit, 1864, and others. It is sometimes given as, "0 let thy," &c. 17. 0, sweet it is to feel and know. Monday Morning. A poem in 16 stanzas of 4 lines, given in his Matins, &c, 1823, p. 60. In 1837 stanzas i.-iii. were given in Beard's Collection as No. 448, and entitled "God near in sorrow." In the 3rd edition of the Matins, &c, 1841, this cento was repeated (p. 245), with the same title, notwithstanding the full poem was in the same book. 18. On the dust I'm doomed to sleep. Resurrection. Appeared in his Matins, &c, 1st edition, 1823, p. 252, in 2 stanzas of 8 lines. In the 2nd edition, 1824, p. 232, it was altered to "In the dust," &c. This was repeated in 1841. In some hymnals it reads:— 19. The heavenly spheres to Thee, 0 God. Evening. This "Hymn to the Deity" appeared in the 2nd edition of his Matins, &c, 1824, pp. 235-6, in 4 stanzas of 4 double lines. It is also in the 3rd edition, 1841; the Boston Hymns of the Spirit, 1864 and other American collections. 20. When before Thy throne we kneel. Divine Worship. From his Hymns, 1825, into Beard's Collection, 1837, No. 93; the Boston Hymn & Tune Book, 1868, No. 21, and others. 21. Where is thy sting, 0 death! Death. Also from the Hymns, 1825, into the same collections as No. 20 above. It will be noted that Beard's Collection, 1837, is frequently named above. The full title of that hymnal is— A Collection of Hymns for Public and Private Worship. Compiled by John R. Board, Lond., John Green, 1837. The Rev. John Relly Beard was an Unitarian Minister in Manchester, and the collection is dedicated "To the Manchester Meeting of Ministers." It contained a large number of original hymns. Bowring contributed 82, of which 33 were published therein for the first time. Some of his hymns are of great merit, and most of them are characterised by great earnestness and deep devotion. -- John Julian, Dictionary of Hymnology (1907) ================== Bowring, Sir John, p. 166, i. In the article on Bowring the hymns numbered therein as 4 and 20 are stated to have appeared in his Hymns, 1825, but in error. The earliest date to which we can positively trace them is Beard's Collection, 1837. From the Hymns, 1825, we find, however, that the following are in modern hymnals:— 1. Our God is nigh. Divine Presence. 2. 'Tis not the gift; but 'tis the spirit. Outward and Inward Virtue. 3. When the storms of sorrow gather. God our Guide. From the various editions of his Matins and Vespers additional hymns arc also in modern use:— 4. If all our hopes and all our fears. Heaven Anticipated. (1823.) 5. In Thy courts let peace be found. Public Worship. (1841.) 6. The offerings to Thy throne which rise. Heart Worship. (1824.) 7. Who shall roll away the stone? Easter. In Beard's Collection, 1837, and Matins & Vespers, 1841. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Sarah Flower Adams

1805 - 1848 Person Name: Sarah F. Adams Hymnal Number: 51 Author of "Nearer, My God, to Thee" in Hymns for Worship Adams, Sarah, nee Flower. born at Harlow, Essex, Feb. 22nd, 1805; died in London, Aug. 14, 1848, and was buried at Harlow, Aug. 21,1848. She was the younger daughter of Mr. Benjamin Flower, editor and proprietor, of The Cambridge Intelligencer; and was married, in 1834, to William B. Adams, a civil engineer. In 1841 she published Vivia Perpetua, a dramatic poem dealing with the conflict of heathenism and Christianity, in which Vivia Perpetua suffered martyrdom; and in 1845, The Flock at the Fountain; a catechism and hymns for children. As a member of the congregation of the Rev. W. J. Fox, an Unitarian minister in London, she contributed 13 hymns to the Hymns and Anthems, published by C. Fox, Lond., in 1841, for use in his chapel. Of these hymns the most widely known are— "Nearer,my God,to Thee," and "He sendeth sun, He sendeth shower." The remaining eleven, most of which have come into common use, more especially in America, are:— Creator Spirit! Thou the first. Holy Spirit. Darkness shrouded Calvary. Good Friday. Gently fall the dews of eve. Evening. Go, and watch the Autumn leaves. Autumn. O hallowed memories of the past. Memories. O human heart! thou hast a song. Praise. O I would sing a song of praise. Praise. O Love! thou makest all things even. Love. Part in Peace! is day before us? Close of Service. Sing to the Lord! for His mercies are sure. Praise. The mourners came at break of day. Easter. Mrs. Adams also contributed to Novello's musical edition of Songs for the Months, n. d. Nearly all of the above hymns are found in the Unitarian collections of Great Britain, and America. In Martineau's Hymns of Praise & Prayer, 1873, No. 389, there is a rendering by her from Fenelon: —" Living or dying, Lord, I would be Thine." It appeared in the Hymns and Anthems, 1841. -John Julian, Dictionary of Hymnology (1907)

Samuel Medley

1738 - 1799 Person Name: Rev. Samuel Medley Hymnal Number: 52 Author of "Loving-Kindness" in Hymns for Worship Medley, Samuel, born June 23, 1738, at Cheshunt, Herts, where his father kept a school. He received a good education; but not liking the business to which he was apprenticed, he entered the Royal Navy. Having been severely wounded in a battle with the French fleet off Port Lagos, in 1759, he was obliged to retire from active service. A sermon by Dr. Watts, read to him about this time, led to his conversion. He joined the Baptist Church in Eagle Street, London, then under the care of Dr. Gifford, and shortly afterwards opened a school, which for several years he conducted with great success. Having begun to preach, he received, in 1767, a call to become pastor of the Baptist church at Watford. Thence, in 1772, he removed to Byrom Street, Liverpool, where he gathered a large congregation, and for 27 years was remarkably popular and useful. After a long and painful illness he died July 17, 1799. Most of Medley's hymns were first printed on leaflets or in magazines (the Gospel Magazine being one). They appeared in book form as:— (1) Hymns, &c. Bradford, 1785. This contains 42 hymns. (2) Hymns on Select Portions of Scripture by the Rev. Mr. Medley. 2nd ed. Bristol. W. Pine. 1785. This contains 34 hymns, and differs much from the Bradford edition both in the text and in the order of the hymns. (3) An enlargement of the same in 1787. (4) A small collection of new Hymns, London, 1794. This contains 23 hymns. (5) Hymns. The Public Worship and Private Devotion of True Christians Assisted in some thoughts in Verse; principally drawn from Select Passages of the Word of God. By Samuel Medley. London. Printed for J. Johnson. 1800. A few of his hymns are also found in a Collection for the use of All Denominations, published in London in 1782. Medley's hymns have been very popular in his own denomination, particularly among the more Calvinistic churches. In Denham's Selections there are 48, and in J. Stevens's Selections, 30. Their charm consists less in their poetry than in the warmth and occasional pathos with which they give expression to Christian experience. In most of them also there is a refrain in the last line of each verse which is often effective. Those in common use include:— 1. Come, join ye saints, with heart and voice. (1800). Complete in Christ. 2. Death is no more among our foes. Easter. 3. Eternal Sovereign Lord of all. (1789). Praise for Providential Care. 4. Far, far beyond these lower skies. (1789). Jesus, the Forerunner. 5. Father of mercies, God of love, whose kind, &c. (1789.) New Year. 6. Great God, today Thy grace impart. Sermon. 7. Hear, gracious God! a sinner's cry. (1789). Lent. 8. In heaven the rapturous song began. Christmas. 9. Jesus, engrave it on my heart. (1789). Jesus, Needful to all. 10. Mortals, awake, with angels join. (1782). Christmas. 11. My soul, arise in joyful lays. (1789). Joy in God. 12. Now, in a song of grateful praise. Praise to Jesus. In the Gospel Magazine, June, 1776. 13. O could I speak the matchless worth. (1789.) Praise of Jesus. 14. O for a bright celestial ray. Lent. 15. O God, Thy mercy, vast and free. (1800). Dedication of Self to God. 16. O let us tell the matchless love. Praise to Jesus. 17. O what amazing words of grace. (1789). Foutain of Living Waters. 18. Saints die, and we should gently weep. (1800). Death and Burial. From his "Dearest of Names, Our Lord and King." 19. See a poor sinner, dearest Lord. Lent. 20. Sing the dear Saviour's glorious fame. (1789). Jesus the Breaker of bonds. In 1800 a Memoir of Medley was published by his son, which is regarded by members of the family now living as authoritative. But in 1833 appeared another Memoir by Medley's daughter Sarah, to which are appended 52 hymns for use on Sacramental occasions. These she gives as her father's. But 8 of them are undoubtedly by Thos. Kelly, published by him in 1815, and reprinted in subsequent editions of his Hymns. The remainder are by Medley. Nearly all of these 52 hymns (both Medley's and Kelly's) have been altered in order to adapt them to Sacramental use. In Sarah Medley's volume, Kelly's hymns all follow one another, and three of them are in a metre which Medley apparently never used. What could have been Sarah Medley's motive in all this it is hard to divine. She is said to have been a clever, though unamiable woman, and was herself the author of a small volume of Poems published in 1807. In the Memoir she does not conceal her hatred of her brother. [Rev. W. R. Stevenson, M.A.] -- John Julian, Dictionary of Hymnology (1907)

W. Chatterton Dix

1837 - 1898 Person Name: William C. Dix Hymnal Number: 53 Author of "As With Gladness Men of Old" in Hymns for Worship Most British hymn writers in the nineteenth century were clergymen, but William C. Dix (b. Bristol, England, 1837; d. Cheddar, Somerset, England, 1898) was a notable exception. Trained in the business world, he became the manager of a marine insurance company in Glasgow, Scotland. Dix published various volumes of his hymns, such as Hymns of Love and Joy (1861) and Altar Songs: Verses on the Holy Eucharist (1867). A number of his texts were first published in Hymns Ancient and Modern (1861). Bert Polman ======================== Dix, William Chatterton, son of John Dix, surgeon, of Bristol, author of the Life of Chatterton; Local Legends, &c, born at Bristol, June 14, 1837, and educated at the Grammar School of that city. Mr. Chatterton Dix's contributions to modern hymnody are numerous and of value. His fine Epiphany hymn, "As with gladness men of old,” and his plaintive ”Come unto Me, ye weary," are examples of his compositions, many of which rank high amongst modern hymns. In his Hymns of Love and Joy, 1861, Altar Songs, Verses on the Holy Eucharist, 1867; Vision of All Saints, &c, 1871; and Seekers of a City, 1878, some of his compositions were first published. The greater part, however, were contributed to Hymns Ancient & Modern; St. Raphaels Hymnbook, 1861; Lyra Eucharidica, 1863; Lyra Messianica, 1864; Lyra Mystica, 1865; The People's Hymns, 1867; The Hymnary, 1872; Church Hymns, 1871, and others. Many of his contributions are renderings in metrical form of Dr. Littledale's translation from the Greek in his Offices . . . of the Holy Eastern Church, 1863; and of the Rev. J. M. Rodwell's translation of hymns of the Abyssinian Church. These renderings of the "songs of other Churches" have not received the attention they deserve, and the sources from whence they come are practically unknown to most hymnal compilers. Mr. Dix has also written many Christmas and Easter carols, the most widely known of which is "The Manger Throne." In addition to detached pieces in prose and verse for various magazines, he has published two devotional works, Light; and The Risen Life, 1883; and a book of instructions for children entitled The Pattern Life, 1885. The last-named contains original hymns by Mr. Dix not given elsewhere. In addition to the more important of Mr. Dix's hymns which are annotated under their respective first lines, the following are also in common use:- 1. God cometh, let the heart prepare. Advent. In his Vision of All Saints, &c, 1871. 2. Holy, holy, holy, to Thee our vows we pay. Holy Communion. Published in his Altar Songs, 1867, in 6 stanzas of 6 lines, and headed "Eucharistic Processional for Dedication Feast." In the Society for Promoting Christian Knowledge Church Hymns, 1871, and others in an abridged form. 3. How long, O Lord, how long, we ask. Second Advent. Appeared in the Appendix to the Society for Promoting Christian Knowledge Psalms & Hymns, 1869, and repeated in several collections. 4. In our work and in our play. Children's Hymn. Published in his Hymns and Carols for Children, 1869, and is largely adopted in children's hymnbooks, as Mrs. Brock's Children's Hymnbook, 1881, and others. Also in the Society for Promoting Christian Knowledge Church Hymns, 1871. 5. In the hollow of Thine hand. For Fair Weather. Appeared in the People's Hymns, 1867, and repeated in several others. 6. Joy fills our inmost heart today. Christmas. Printed in the Church Times, and then on a Flysheet by Gr. J. Palmer, as the third of Four Joyful Hymns for Christmas, circa 1865. It is in the Society for Promoting Christian Knowledge Church Hymns, 1871, and other hymnals. It is also one of Mr. Dix's Christmas Customs & Christmas Carols, not dated. 7. Lift up your songs, ye thankful. St. Ambrose. Contributed to the People's Hymns, 1867. 8. Now in numbers softly flowing. St. Cecilia. Contributed to the People's Hymns, 1867. 9. Now, our Father, we adore Thee. Praise to the Father. Appeared in the Appendix to the S. P. C. K. Psalms & Hymns, 1869. 10. O Christ, Thou Son of Mary. St. Crispin. First printed in the Union Review, Sept., 1866, and thence into the People's Hymns, 1887. 11. O Cross which only canst allay. Glorying and Trusting in the Cross. Published in the People's Hymns, 1867. 12. O Thou the Eternal Son of God. Good Friday. Appeared in Lyra Messianica, 1864; the author's Hymns and Carols for Children, 1869; the S. P. C. K. Church Hymns, 1871, &c. 13. On the waters dark and drear. For use at Sea. Published in Hymns for Public Worship, &c. (St. Raphael's, Bristol), 1861; the S. P. C. K. Church Hymns, 1871, &c. 14. Only one prayer to-day. Ash Wednesday. Contributed to the People's Hymns, 1867. 15. Sitting at receipt of custom. St. Matthew. Appeared in the People's Hymns, 1867. 16. The Cross is on thy brow. Confirmation. In the 1869 Appendix to the S. P. C. K. Psalms & Hymns. 17. The stars above our head. Work and Humility. In the 1869 Appendix to the S. P. C. K. Psalms & Hymns. 18. When the shades of night are falling. Evening Hymn to the Good Shepherd. In the author's Seekers of a City, &c. [1878]. Most of Mr. Dix's best-known hymns, and also some of those named above, are in common use in America and other English-speaking countries. In Great Britain and America from 30 to 40 are in common use. He died Sept. 9, 1898. -- John Julian, Dictionary of Hymnology (1907) ====================== Dix, William Chatterton, p. 302, ii. Additional hymns by Mr. Dix now in common use are:— 1. Lift up your songs, ye angel choirs. Ascension. 2. Now, my soul rehearse the story. Christ Feeding the Multitude. 3. Within the temple's hallowed courts. Blessed Virgin Mary. These hymns are from his Altar Songs, 1867. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

John Ernest Bode

1816 - 1874 Person Name: Rev. John E. Bode Hymnal Number: 56 Author of "O Jesus, I Have Promised" in Hymns for Worship John E. Bode (b. St. Pancras, England, 1816; d. Castle Camps, Cambridgeshire, England, 1874) A fine student at Christ Church, Oxford, England, and a prominent scholar who gave the famous Bampton Lectures ("for the exposition and defense of the Christian faith") at Oxford in 1855, was a rector in Westwell, Oxfordshire, and in Castle Camps. This gifted poet and hymn writer published Hymns for the Gospel of the Day, for Each Sunday and Festivals of Our Lord in 1860. Bert Polman ============== Bode, John Ernest, M.A., son of Mr. William Bode, late of the General Post Office, b. 1816, and educated at Eton, the Charter House, and at Christ Church, Oxford, graduating B.A. 1837, and M.A. in due course. Taking Holy Orders in 1841, he became Rector of Westwell, Oxfordshire, 1847; and then of Castle Camps, Cambridgeshire, 1860. He was also for a time Tutor of his College, and Classical Examiner. His Bampton Lectures were delivered in 1855. He d. at Castle Camps, Oct. 6, 1874. In addition to his Bampton Lectures, and Ballads from Herodotus, he published Hymns from the Gospel of the Day for each Sunday and Festivals of our Lord, 1860; and Short Occasional Poems, Lond., Longmans, 1858. In addition to his well-known hymn, “O Jesu, I have promised " (q. v.), the following from his Hys. from the Gospel are also in common use:— 1. God of heaven, enthroned in might. H. Trinity. 2. Spirit of Truth, indwelling Light. Whitsuntide. -John Julian, Dictionary of Hymnology (1907) ================= Bode, John E. , p. 151, ii. Additional pieces from his Hys.from the Gospel of the Day, &c, 1800, are in common use :— (1) "Sweetly the Sabbath bell" (Sunday); (2) "Thou Who hast called us by Thy word" (20th S. after Trinity). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

W. P. Mackay

1839 - 1885 Person Name: Dr. W. P. Mackay Hymnal Number: 60 Author of "We Praise Thee, O God" in Hymns for Worship Mackay, William Paton, M.D., was born at Montrose, May 13, 1839, and educated at the University of Edinburgh. After following his medical profession for a time, he became minister of Prospect Street Presbyterian Church, Hull, in 1868, and died from an accident, at Portree, Aug. 22, 1885. Seventeen of his hymns are in W. Reid's Praise Book, 1872. Of these the best known is "We praise Thee, O God, for the Son of Thy love" (Praise to God), written 1863, recast 1867. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, Appendix II (1907) ====================== Born: May 13, 1839, Montrose, Scotland. Died: August 22, 1885, Portree, Scotland, of an accident. Mackay graduated from the University of Edinburgh and initially worked as a doctor. However, he was ordained, and in 1868 became pastor of the Prospect Street Presbyterian Church in Hull. He married Mary Loughton Livingstone 1868 in Kingston Upon Hull, Yorkshire; they were living in Sculcoates, Yorkshire, as of 1881. Seventeen of his hymns appeared in W. Reid’s Praise Book in 1872. Sources: Hustad, p. 278 Julian, p. 1667 Reynolds, p. 365 http://www.hymntime.com/tch/bio/m/a/c/mackay_wp.htm

Robert Robinson

1735 - 1790 Person Name: Rev. Robert Robinson Hymnal Number: 62 Author of "Come, Thou Fount" in Hymns for Worship Robert Robinson was born at Swaffham, Norfolk, in 1735. In 1749, he was apprenticed to a hairdresser, in Crutched Friars, London. Hearing a discourse preached by Whitefield on "The Wrath to Come," in 1752, he was deeply impressed, and after a period of much disquietude, he gave himself to a religious life. His own peculiar account of this change of life is as follows:--"Robertus Michaelis Marineque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24, 1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annos mensesque septem, absolutionem plenam gratuitamque, per sanguinem pretiosum i secula seculorum. Amen." He soon after began to preach, and ministered for some time in connection with the Calvinistic Methodists. He subsequently joined the Independents, but after a short period preferred the Baptist connection. In 1761, he became pastor of a Baptist congregation at Cambridge. About the year 1780, he began to incline towards Unitarianism, and at length his people deemed it essential to procure his resignation. While arrangements for this purpose were in progress he died suddenly at Bingham, in June 1790. He wrote and published a good many works of ability. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ============================= Robinson, Robert, the author of "Come, Thou fount of every blessing," and "Mighty God, while angels bless Thee," was born at Swaffham, in Norfolk, on Sept. 27, 1735 (usually misgiven, spite of his own authority, as Jan. 8), of lowly parentage. Whilst in his eighth year the family migrated to Scarning, in the same county. He lost his father a few years after this removal. His widowed mother was left in sore straits. The universal testimony is that she was a godly woman, and far above her circumstances. Her ambition was to see her son a clergyman of the Church of England, but poverty forbade, and the boy (in his 15th year) was indentured in 1749 to a barber and hairdresser in London. It was an uncongenial position for a bookish and thoughtful lad. His master found him more given to reading than to his profession. Still he appears to have nearly completed his apprenticeship when he was released from his indentures. In 1752 came an epoch-marking event. Out on a frolic one Sunday with like-minded companions, he joined with them in sportively rendering a fortune-telling old woman drunk and incapable, that they might hear and laugh at her predictions concerning them. The poor creature told Robinson that he would live to see his children and grandchildren. This set him a-thinking, and he resolved more than ever to "give himself to reading”. Coincidently he went to hear George Whitefield. The text was St. Matthew iii. 7, and the great evangelist's searching sermon on "the wrath to come" haunted him blessedly. He wrote to the preacher six years later penitently and pathetically. For well nigh three years he walked in darkness and fear, but in his 20th year found "peace by believing." Hidden away on a blank leaf of one of his books is the following record of his spiritual experience, the Latin doubtless having been used to hold it modestly private:— "Robertus, Michaelis Mariseque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24,1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annosque septem absolutionem plenam gratuitamque, per sanguinem pretiosum Jesu Christi, inveni (Tuesday, December 10, 1755) cui sit honor et gloria in secula seculorum. Amen." Robinson remained in London until 1758, attending assiduously on the ministry of Gill, Wesley, and other evangelical preachers. Early in this year he was invited as a Calvinistic Methodist to the oversight of a chapel at Mildenhall, Norfolk. Thence he removed within the year to Norwich, where he was settled over an Independent congregation. In 1759, having been invited by a Baptist Church at Cambridge (afterwards made historically famous by Robert Hall, John Foster, and others) he accepted the call, and preached his first sermon there on Jan. 8, 1759, having been previously baptized by immersion. The "call" was simply "to supply the pulpit," but he soon won such regard and popularity that the congregation again and again requested him to accept the full pastoral charge. This he acceded to in 1761, alter persuading the people to "open communion." In 1770 he commenced his abundant authorship by publishing a translation from Saurin's sermons, afterwards completed. In 1774 appeared his masculine and unanswerable Arcana, or the Principles of the Late Petitioners to Parliament for Relief in the matter of Subscription. In 1776 was published A Plea for the Divinity of our Lord Jesus Christ in a Pastoral Letter to a Congregation of Protestant Dissenters at Cambridge. Dignitaries and divines of the Church of England united with Nonconformists in lauding this exceptionally able, scholarly, and pungently written book. In 1777 followed his History and Mystery of Good Friday. The former work brought him urgent invitations to enter the ministry of the Church of England, but he never faltered in his Nonconformity. In 1781 he was asked by the Baptists of London to prepare a history of their branch of the Christian Church. This resulted, in 1790, in his History of Baptism and Baptists, and in 1792, in his Ecclesiastical Researches. Other theological works are included in the several collective editions of his writings. He was prematurely worn out. He retired in 1790 to Birmingham, where he was somehow brought into contact with Dr. Priestley, and Unitarians have made much of this, on exceedingly slender grounds. He died June 9, 1790. His Life has been fully written by Dyer and by William Robinson respectively, both with a bias against orthodoxy. His three changes of ecclesiastical relationship show that he was somewhat unstable and impulsive. His hymns are terse yet melodious, evangelical but not sentimental, and on the whole well wrought. His prose has all…that vehement and enthusiastic glow of passion that belongs to the orator. (Cf. Dyer and Robinson as above, and Gadsby's Memoirs of Hymn-Writers(3rd ed., 1861); Belcher's Historical Sketches of Hymns; Millers Singers and Songs of the Church; Flower's Robinson's Miscellaneous Works; Annual Review, 1805, p. 464; Eclectic Review, Sept. 1861. [Rev. A. B. Grosart, D.D., LL.D.] --John Julian, Dictionary of Hymnology (1907)

Mary Dana Shindler

1810 - 1883 Person Name: Mrs. M. S. B. Dana Hymnal Number: 63 Author of "I'm a Pilgrim" in Hymns for Worship Shindler, Mary Stanley Bunce, née Palmer, better known as Mrs. Dana, was born in Beaufort, South Carolina, Feb. 15, 1810. In 1835 she was married to Charles E. Dana, of New York, and removed with him to Bloomington, now Muscatine, Iowa, in 1838. Mr. Dana died in 1839, and Mrs. Dana returned to South Carolina. Subsequently she was married to the Rev. Robert D. Shindler, who was Professor in Shelby College, Kentucky, in 1851, and afterwards in Texas. Mrs. Shindler, originally a Presbyterian, was for some time an Unitarian; but of late years she has been a member of the Protestant Episcopal Church. As Mary S. B. Dana she published the Southern Harp, 1840, and the Northern Harp, 1841. From these works her hymns have been taken, 8 of which are in T. O. Summers's Songs of Zion, 1851. The best known are:— 1. Fiercely came the tempest sweeping. Christ stilling the storm. (1841.) 2. I'm a pilgrim, and I'm a stranger. A Christian Pilgrim. (1841.) 3. O sing to me of heaven. Heaven contemplated. (1840.) Sometimes given as "Come, sing to me of heaven." [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Shindler, Mary S. B., p. 1055, i. Other hymns usually attributed to this writer, are "Prince of Peace, control my will" (Perfect Peace), in the Church of England Magazine, March 3, 1858, in 32 lines; and " Once upon the heaving ocean" (Jesus calming the Sea). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Joseph Medlicott Scriven

1819 - 1886 Person Name: Joseph Scriven, c. 1820-1866 Hymnal Number: 65 Author of "What a Friend We Have in Jesus" in Hymns for Worship Joseph M. Scriven (b. Seapatrick, County Down, Ireland, 1819; d. Bewdley, Rice Lake, ON, Canada, 1886), an Irish immigrant to Canada, wrote this text near Port Hope, Ontario, in 1855. Because his life was filled with grief and trials, Scriven often needed the solace of the Lord as described in his famous hymn. Educated at Trinity College, Dublin, Ireland, he enrolled in a military college to prepare for an army career. However, poor health forced him to give up that ambition. Soon after came a second blow—his fiancée died in a drowning accident on the eve of their wedding in 1844. Later that year he moved to Ontario, where he taught school in Woodstock and Brantford. His plans for marriage were dashed again when his new bride-to-be died after a short illness in 1855. Following this calamity Scriven seldom had a regular income, and he was forced to live in the homes of others. He also experienced mistrust from neighbors who did not appreciate his eccentricities or his work with the underprivileged. A member of the Plymouth Brethren, he tried to live according to the Sermon on the Mount as literally as possible, giving and sharing all he had and often doing menial tasks for the poor and physically disabled. Because Scriven suffered from depression, no one knew if his death by drowning in Rice Lake was suicide or an accident. Bert Polman ================ Scriven, Joseph. Mr. Sankey, in his My Life and Sacred Songs, 1906, p. 279, says that Scriven was b. in Dublin in 1820, was a graduate of Trinity College, Dublin, and went to Canada when he was 25, and died there at Port Hope, on Lake Ontario, in 1886. His hymn:— What a Friend we have in Jesus. [Jesus our Friend] was, according to Mr. Sankey, discovered to be his in the following manner: "A neighbour, sitting up with him in his illness, happened upon a manuscript of 'What a Friend we have in Jesus.' Reading it with great delight, and questioning Mr. Scriven about it, he said he had composed it for his mother, to comfort her in a time of special sorrow, not intending any one else should see it." We find the hymn in H. 1... Hastings's Social Hymns, Original and Selected, 1865, No. 242; and his Song of Pilgrimage, 1886, No. 1291, where it is attributed to "Joseph Scriven, cir. 1855." It is found in many modern collections. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Philip Doddridge

1702 - 1751 Person Name: Rev. Philip Doddridge Hymnal Number: 69 Author of "O God of Bethel, by whose hand" in Hymns for Worship Philip Doddridge (b. London, England, 1702; d. Lisbon, Portugal, 1751) belonged to the Non-conformist Church (not associated with the Church of England). Its members were frequently the focus of discrimination. Offered an education by a rich patron to prepare him for ordination in the Church of England, Doddridge chose instead to remain in the Non-conformist Church. For twenty years he pastored a poor parish in Northampton, where he opened an academy for training Non-conformist ministers and taught most of the subjects himself. Doddridge suffered from tuberculosis, and when Lady Huntington, one of his patrons, offered to finance a trip to Lisbon for his health, he is reputed to have said, "I can as well go to heaven from Lisbon as from Northampton." He died in Lisbon soon after his arrival. Doddridge wrote some four hundred hymn texts, generally to accompany his sermons. These hymns were published posthumously in Hymns, Founded on Various Texts in the Holy Scriptures (1755); relatively few are still sung today. Bert Polman ======================== Doddridge, Philip, D.D., was born in London, June 26, 1702. His grandfather was one of the ministers under the Commonwealth, who were ejected in 1662. His father was a London oilman. He was offered by the Duchess of Bedford an University training for ordination in the Church of England, but declined it. He entered Mr. Jennings's non-conformist seminary at Kibworth instead; preached his first sermon at Hinckley, to which Mr. Jennings had removed his academy. In 1723 he was chosen pastor at Kibworth. In 1725 he changed his residence to Market Harborough, still ministering at Kibworth. The settled work of his life as a preceptor and divine began in 1729, with his appointment to the Castle Hill Meeting at Northampton, and continued till in the last stage of consumption. He sailed to Lisbon, in 1751, where he died October 26, the same year. Two hundred pupils in all, gathered from England, Scotland and Holland, were prepared in his seminary, chiefly for the dissenting ministry, but partly for professions. The wide range of subjects, including daily readings in Hebrew and Greek, Algebra, Trigonometry, Watts' Logic, outline of Philosophy, and copious Divinity, is itself a proof of Doddridge's learning. He was presented with his D.D. degree by the University of Aberdeen. His fame as a divine, combined with his wide sympathies and gentle, unaffected goodness, won for him the friendship of Watts, Col. Gardiner and Hervey, and the esteem of Seeker and Warburton. He welcomed the work of Wesley and Whitefield, and entertained the latter on his visit to Northampton. His Rise and Progress of Religion in the Soul and The Family Expositor both did good work in their day. For criticism of his hymns see English Hymnody, Early, § XIV. [Rev. H. Leigh Bennett, M.A.] After Dr. Doddridge's death his hymns were published by his friend Job Orton, in 1755, as:— "Hymns founded on Various Texts in the Holy Scriptures. By the late Reverend Philip Doddridge, D.D. Published from the Author's Manuscript by Job Orton . . . Salop. Printed by J. Eddowes and J. Cotton, &c. MDCCLV." Concerning the text of the hymns, Orton says in his Preface:— "There may perhaps be some improprieties, owing to my not being able to read the author's manuscript in particular places, and being obliged, without a poetical genius, to supply those deficiencies, whereby the beauty of the stanza may be greatly defaced, though the sense is preserved." The 1st edition contained 370 hymns; the 2nd, 1759, 374; and the 3rd, 1766, and later editions, 375. In 1839 Doddridge's great-grandson re-edited the hymns from the original manuscript and published the same as:— Scriptural Hymns by the Rev. Philip Doddridge, D.D. New and corrected edition containing many hymns never before printed. Edited from the Original Documents by the Author's great-grandson, John Doddridge Humphreys, Esq. Lond. Darton & Clark, 1839. This work contains 22 additional hymns. The text differs in many instances from Orton's, but these changes have not come into common use. In addition to the manuscript used by Orton and J. D. Humphreys, another containing 100 hymns (five of which are not in any edition of the Hymns), all in the author's handwriting, and most of them dated, is referred to in this Dictionary as the "D. Manuscripts." It is the property of Mr. W. S. Booker and family. A manuscript, not in Doddridge's handwriting, of 77 "Hymns by P. Doddridge, Mar. 16, 1739/1740," is in the possession of Mr. W. T. Brooke. The existence of these manuscripts is accounted for from the fact that Doddridge's hymns were freely circulated in manuscript during his lifetime. It is from his correspondence with R. Blair (q.v.) that the few compositions traceable to him in the Scottish Trans. & Paraphrases were derived. The hymns by Doddridge which have attained to the greatest popularity are:— “Awake, my soul, stretch every nerve"; " Do not I love Thee, O my Lord? " "Grace 'tis a charming sound”; " Hark, the glad sound, the Saviour comes"; "My God, and is Thy table spread?" "O happy day, that fixed my choice"; "O God of Jacob [Bethel], by Whose hand”; " See Israel's gentle Shepherd stand"; "Ye servants of the Lord." These hymns, with many besides, are annotated under their respective first lines. Of the rest, taken from the Hymns, &c, 1755, the following are also in common use:— 1. Behold the gloomy vale. Death anticipated. 2. Behold the Great Physician stands. Christ the Physician. 3. Captives of Israel, hear. Spiritual Deliverance. 4. Eternal God, our wondering souls. Enoch's Piety and Translation. 5. Eternal Source of life and thought. Subjection to the Father. G. Exalted Prince of Life, we own. Christ the Prince and Saviour. 7. Father Divine, the Saviour cried. Christ's Submission to the Father. 8. Father Divine, Thy piercing eye. Secret Prayer. 9. Father of mercies, send Thy grace. Sympathy. The Good Samaritan. 10. Go, saith the Lord, proclaim my grace. Forgiveness. 11. God of Eternity, from Thee. Redeeming the Time. 12. God of my life, through all its [my] days. Praising God continually. 13. God. of salvation, we adore. Praise to God for Redemption. 14. Great Father of mankind. Gentiles brought into the Church. 15. Great God, we sing that mighty hand. The New Tear. 16. Great Leader of Thine Israel's host. During Persecution. 17. Great Lord of angels, we adore. Ordination. 18. Great Spirit of immortal love. Purity of Heart desired. 19. Great Teacher of Thy Church, we own. The Divine Precepts. 20. Hail, everlasting Prince of Peace. Sympathy. 21. Hail to the Prince of life and peace. Praise to Christ. 22. Hear, gracious [Saviour] Sovereign, from Thy throne. The Blessings of the Holy Spirit desired. 23. How gentle God's commands. God's Care of His Own. 24. How rich Thy favours, God of grace. God and His Living Temple. 25. How swift the torrent flows [rolls]. Our Fathers, where are they? 26. Jesus the Lord, our souls adore. Christ the Forerunner. 27. Jesus, we own Thy Sovereign hand. Christ to be fully known hereafter. 28. Loud let the tuneful trumpet sound. Gospel Jubilee. 29. My gracious Lord, I own Thy right. Life in Jesus. 30. My [Dear] Saviour, I am [we are] Thine. Joined to Christ through the Spirit. 31. My soul, with all thy waking powers. The Choice of Moses. 32. Now let our voices join. Singing in the ways of God. 33. 0 injured Majesty of heaven. Lent. 34. 0 Zion, tune thy voice. Glory of the Church of Christ. 35. Peace, 'tis the Lord Jehovah's hand. Resignation. 36. Praise the Lord of boundless might. The Father of Lights. 37. Praise to Thy Name, Eternal God. Growth in Grace desired. 38. Remark, my soul, the narrow bounds. The New Year. 39. Repent, the Voice celestial cries. Lent. 40. Return, my roving heart, return. Heart communing. 41. Salvation, O melodious sound. God our Salvation. 42. Saviour of men, and Lord of love. Ministry and Death of Christ. 43. Searcher of hearts, before Thy face. Peter to Simon Magus. 44. Shepherd of Israel, Thou dost keep. Induction or Settlement of a Minister. 45. Shine forth, eternal Source of light. Knowledge of God desired. 46. Shine on our souls, eternal God. Sunday. 47. Sing, ye redeemed of the Lord. Joy on the Homeward Way. 48. Sovereign of life, before Thine eye. Life and Death in God's hands. 49. The darkened sky, how thick it lours. Sorrow followed by Joy. 50. The day approacheth, O my soul. Judgment anticipated. 51. The King of heaven His table spreads. The Gospel Feast. 52. The promises I sing. The unchanging promises of God. 53. The swift-declining day. Walk in the Light. 54. These mortal joys, how soon they fade. Treasures, Perishable and Eternal. 55. Thy judgments cry aloud. Retributive Providence. 56. Thy presence, Everlasting God. Omnipresence of the Father. 57. 'Tis mine, the covenant of His grace. Death anticipated. 58. To Thee, my God; my days are known. Life under the eye of God. 59. Tomorrow, Lord, is Thine. Uncertainty of Life. 60. Triumphant Lord, Thy goodness reigns. The Divine Goodness. 61. Triumphant Zion, lift thy head. The Church Purified and Guarded. 62. Unite my roving thoughts, unite. Peace. 63. What mysteries, Lord, in Thee combine. Christ, the First and Last. 64. While on the verge of life I stand. Death anticipated with Joy. 65. With ecstacy of Joy. Christ the Living Stone. 66. Ye golden lamps of heaven, farewell. Heaven opening. 67. Ye hearts with youthful vigour warm. The Young encouraged. 68. Ye humble souls, that seek the Lord. Easter. 69. Ye sons of men, with joy record. Praise of the Works of God. 70. Yes, the Redeemer rose. Easter In Dr. Hatfield's Church HymnBook, N. Y., 1872, Nos. 9, 12, 14, 15, 21, 23, 25, 29, 30, 32, 34, 35, 39, 40, 44, 47, 51, 61, 64, 65, 67, 69, 70, as above, are dated 1740. What authority there may be for this date we cannot say, these hymns not being in any “D. MSS." with which we are acquainted, and no dates are given in the Hymns, &c, 1755. Some later American editors have copied this date from Dr. Hatfield. Doddridge's hymns are largely used by Unitarians both in Great Britain and America. As might be expected, the Congregationalists also draw freely from his stores. The Baptists come next. In the hymnals of the Church of England the choicest, only are in use. Taken together, over one-third of his hymns are in common usage at the present time. -- John Julian, Dictionary of Hymnology (1907) ================ Doddridge, Philip, D.D. At p. 305 an account is given of a manuscript volume of Doddridge's Hymns, which is the property of the Rooker family. Since that article was written another manuscript vol. has been found. It was the property of Lady Frances Gardiner, née Erskine, an intimate friend of Doddridge, and wife of Col. Gardiner. It is a copy of the Rooker manuscipt, with the revised text, as in the margin of that ms., and is in Doddridge's hand¬writing. It was from this manuscript that the Doddridge hymns were taken for the Scottish Translationsand Paraphrases, 1745. Additional hymns by Dr. Doddridge still in common use include:— 1. My God, how cheerful is the sound. All in Christ. 2. My Saviour, let me hear Thy voice. Pardon desired. 3. My soul, triumphant in the Lord. Divine Guidance assured. 4. No «iore, ye wise, your wisdom boast. Glorying in God alone. From Hymns, No. 128. 5. Now be that Sacrifice survey'd. Christ our Sacrifice. 6. 0 Israel, blest beyond compare. Happiness of God's Israel. 7. Our fathers, where are they? Considering the Past. From Hymns, No. 164. 8. Praise to the Lord on high. Missions. 9. Praise to the radiant Source of bliss. Praise for Divine Guidance. 10. Return, my soul, and seek thy rest. Rest in Jesus. 11. Salvation doth to God belong. National Thanksgiving. 12. Sovereign of Life, I own Thy hand. On Recovery from Sickness. 13. The sepulchres, how thick they stand. Burial. 14. There is a Shepherd kind and strong. The Good Shepherd. From Hymns, No. 216. 15. Wait on the Lord, ye heirs of hope. Waiting on God. 16. We bless the eternal Source of light. Christ's care of the Church. 17. With transport, Lord, our souls proclaim. Immutability of Christ. 18. Ye mourning saints, whose streaming tears. Death and Burial. These all appeared in Dr. Doddridge's Hymns, 1755. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

John Keble

1792 - 1866 Person Name: Rev. John Keble Hymnal Number: 74 Author of "Sun of My Sioul" in Hymns for Worship Keble, John, M.A., was born at Fairford, in Gloucestershire, on St. Mark's Day, 1792. His father was Vicar of Coln St. Aldwin's, about three miles distant, but lived at Fairford in a house of his own, where he educated entirely his two sons, John and Thomas, up to the time of their entrance at Oxford. In 1806 John Keble won a Scholarship at Corpus Christi College, and in 1810 a Double First Class, a distinction which up to that time had been gained by no one except Sir Robert Peel. In 1811 he was elected a Fellow of Oriel, a very great honour, especially for a boy under 19 years of age; and in 1811 he won the University Prizes both for the English and Latin Essays. It is somewhat remarkable that amid this brilliantly successful career, one competition in which the future poet was unsuccessful was that for English verse, in which he was defeated by Mr. Rolleston. After his election at Oriel, he resided in College, and engaged in private tuition. At the close of 1813 he was appointed Examining Master in the Schools, and was an exceedingly popular and efficient examiner. On Trinity Sunday, 1815, he was ordained Deacon, and in 1816 Priest, by the Bishop of Oxford, and became Curate of East Leach and Burthorpe, though he still continued to reside at Oxford. In 1818 he was appointed College Tutor at Oriel, which office he retained until 1823. On the death of his mother in the same year, he left Oxford, and returned to live with his father and two surviving sisters at Fairford. In addition to East Leach and Burthorpe, he also accepted the Curacy of Southrop, and the two brothers, John and Thomas, undertook the duties between them, at the same time helping their father at Coln. It should be added, as an apology for Keble thus becoming a sort of pluralist among "the inferior clergy," that the population of all his little cures did not exceed 1000, nor the income £100 a year. In 1824 came the only offer of a dignity in the Church, and that a very humble one, which he ever received. The newly-appointed Bishop of Barbadoes (Coleridge) wished Keble to go out with him as Archdeacon, and but for his father's delicate state of health, he would probably have accepted the offer. In 1825 he became Curate of Hursley, on the recommendation of his old pupil, Sir William Heathcote; but in 1826, on the death of his sister, Mary Ann, he returned to Fairford, feeling that he ought not to separate himself from his father and only surviving sister. He supplied his father's place at Coln entirely. 1827 was memorable for the publication of The Christian Year, and 1828 for the election to the Provostship of Oriel, which his friends, rather than himself, seem to have been anxious to secure for him. In 1829 the living of Hursley was offered to him by Sir William Heathcote, but declined on the ground that he could not leave his father. In 1830 he published his admirable edition of Hooker's Works. In 1831 the Bishop of Exeter (Dr. Philpotts) offered him the valuable living of Paignton, but it was declined for the same reason that Hursley had been declined. In the same year he was also elected to the Poetry Professorship at Oxford. His Praelectiones in that capacity were much admired. In 1833 he preached his famous Assize Sermon at Oxford, which is said by Dr. Newman to have given the first start to the Oxford Movement. Very soon after the publication of this sermon the Tracts for the Times began to be issued. Of these Tracts Keble wrote Nos. 4, 13, 40, and 89. In 1835 his father died, and Keble and his sister retired from Fairford to Coln. In the same year he married Miss Clarke and the Vicarage of Hursley, again becoming vacant, was again offered to him by Sir W. Heathcote, and as the reason for his previous refusal of it no longer existed, he accepted the offer, and in 1836 settled at Hursley for the remainder of his life. That life was simply the life of a devoted and indefatigable parish priest, varied by intellectual pursuits. In 1864 his health began to give way, and on March 29, 1866, he passed away, his dearly loved wife only surviving him six weeks. Both are buried, side by side, in Hursley churchyard. In his country vicarage he was not idle with his pen. In 1839 he published his Metrical Version of the Psalms. The year before, he began to edit, in conjunction with Drs. Pusey and Newman, the Library of the Fathers. In 1846 he published the Lyra Innocentium, and in 1847 a volume of Academical and Occasional Sermons. His pen then seems to have rested for nearly ten years, when the agitation about the Divorce Bill called forth from him in 1851 an essay entitled, An Argument for not proceeding immediately to repeal the Laws which treat the Nuptial Bond as Indissoluble; and in the same year the decision of Archbishop Sumner in the Denison case elicited another essay, the full title of which is The Worship of Our Lord and Saviour in the Sacrament of the Holy Communion, but which is shortly entitled, Eucharistical Adoration. In 1863 he published his last work, The Life of Bishop Wilson (of Sodor and Man). This cost him more pains than anything he wrote, but it was essentially a labour of love. In the popular sense of the word "hymn," Keble can scarcely be called a hymnwriter at all. Very many of his verses have found their way into popular collections of Hymns for Public Worship, but these are mostly centos. Often they are violently detached from their context in a way which seriously damages their significance. Two glaring instances of this occur in the Morning and Evening hymns. In the former the verse "Only, O Lord, in Thy dear love, Fit us for perfect rest above," loses half its meaning when the preceding verse, ending "The secret this of rest below," is excised, as it generally is in collections for public worship, and the same may be said of that most familiar of all Keble's lines, "Sun of my soul, thou Saviour dear," which has of course especial reference to the preceding verse, "'Tis gone, that bright and orbed blaze," &c. The Lyra Innocentium has furnished but few verses which have been adopted into hymn collections; the Psalter has been more fortunate, but the translations from the Latin are almost unknown. Taking, however, the word "hymn" in the wider sense in which Dr. Johnson defines it, as "a song of adoration to some superior being," Keble stands in the very first rank of hymnwriters. His uneventful life was the very ideal life for such a poet as Keble was, but not the sort of life which would be best adapted to train a popular hymnwriter. The Christian Year and the Lyra Innocentium reflect in a remarkable degree the surroundings of the writer. They are essentially the works of a refined and cultured mind, and require a refined and cultured mind to enter into their spirit. Keble, all his life long, and never more than in the earlier portion of it, before he wrote, and when he was writing The Christian Year, breathed an atmosphere of culture and refinement. He had imbibed neither the good nor the evil which the training of a public or even of a private, school brings. It was not even the ordinary home education which he had received. He had been trained, up to the very time of his going to college, by his father, who was clearly a man of culture and refinement, and had been himself successively Scholar and Fellow of Corpus. When he went to Oxford, he can scarcely be said to have entered into the whirl of university life. The Corpus of those days has been admirably described by Keble's own biographer, Sir John Coleridge, and by Dean Stanley in his Life of Dr. Arnold; and the impression which the two vivid pictures leave upon the mind is that of a home circle, on rather a large scale, composed of about twenty youths, all more or less scholarly and refined, and some of them clearly destined to become men of mark. When he removed across the road to Oriel, he found himself in the midst of a still more distinguished band. Whether at home or at college he had never come into contact with anything rude or coarse. And his poetry is just what one would expect from such a career. Exquisitely delicate and refined thoughts, expressed in the most delicate and refined language, are characteristic of it all. Even the occasional roughnesses of versification may not be altogether unconnected with the absence of a public school education, when public schools laid excessive stress upon the form of composition, especially in verse. The Christian Year again bears traces of the life which the writer led, in a clerical atmosphere, just at the eve of a great Church Revival, "cujus pars magna fuit." “You know," he writes to a friend, “the C. Y. (as far as I remember it) everywhere supposes the Church to be in a state of decay." Still more obviously is this the case in regard to the Lyra Innocentium. It was being composed during the time when the writer was stricken by what he always seems to have regarded as the great sorrow of his life. Not the death of his nearest relations—-and he had several trials of this kind—-not the greatest of his own personal troubles dealt to him so severe a blow as the secession of J. H. Newman to the Church of Rome. The whole circumstances of the fierce controversy connected with the Tract movement troubled and unsettled him; and one can well understand with what a sense of relief he turned to write, not for, but about, little children, a most important distinction, which has too often been unnoticed. If the Lyra had been written for children it would have been an almost ludicrous failure, for the obscurity which has been frequently complained of in The Christian Year, is still more conspicuous in the latter work. The title is somewhat misleading, and has caused it to be regarded as a suitable gift-book for the young, who are quite incapable of appreciating it. For the Lyra is written in a deeper tone, and expresses the more matured convictions of the author; and though it is a far less successful achievement as a whole, it rises in places to a higher strain of poetry than The Christian Year does. Another marked feature of Keble's poetry is to a great extent traceable to his early life, viz. the wonderful accuracy and vividness of his descriptions of natural scenery. The ordinary schoolboy or undergraduate cares little for natural scenery. The country is to him a mere playing field. But Keble's training led him to love the country for its own sake. Hence, as Dean Stanley remarks, “Oxford, Bagley Wood, and the neighbourhood of Hursley might be traced through hundreds of lines, both in The Christian Year and the Lyra Innocentium.” The same writer testifies, with an authority which no other Englishman could claim, to "the exactness of the descriptions of Palestine, which he [Keble] had never visited.” And may not this remarkable fact be also traced to some extent to his early training? Brought up under the immediate supervision of a pious father, whom he venerated and loved dearly, he had been encouraged to study intelligently his Bible in a way in which a boy differently educated was not likely to do. Hence, as Sir John Coleridge remarks, "The Christian Year is so wonderfully scriptural. Keble's mind was, by long, patient and affectionate study of Scripture, so imbued with it that its language, its train of thought, its mode of reasoning, seems to flow out into his poetry, almost, one should think, unconsciously to himself." To this may we not add that the same intimate knowledge of the Bible had rendered the memory of the Holy Land so familiar to him that he was able to describe it as accurately as if he had seen it? One other early influence of Keble's life upon his poetry must be noticed. Circumstances brought him into contact with the "Lake poets." The near relation of one of the greatest of them had been his college friend, and John Coleridge introduced him to the writings not only of his uncle, S. T. Coleridge, but also of Wordsworth, to whom he dedicated his Praelectiones, and whose poetry and personal character he admired enthusiastically. To the same college friend he was indebted for an introduction to Southey, whom he found to be "a noble and delightful character," and there is no doubt that the writings of these three great men, but especially Wordsworth, had very much to do with the formation of Keble's own mind as a poet. It has been remarked that in Keble's later life his poetical genius seemed to have, to a great extent, forsaken him; and that the Miscellaneous Poems do not show many traces of the spirit which animated The Christian Year and the Lyra Innocentium. Perhaps one reason for this change may be found in the increased interest "which Keble took in public questions which were not conducive to the calm, introspective state of mind so necessary to the production of good poetry. The poet should live in a world of his own, not in a world perpetually wrangling about University Reform, about Courts of Final Appeal, about Marriage with Deceased Wife's Sister, and other like matters into which Keble, in his later years, threw himself—heart and soul. It is not needful to say much about Keble's other poetical works, The Psalter was not a success, and Keble did not expect it to be. It was undertaken," he tells us, "in the first instance with a serious apprehension, which has since grown into a full conviction, that the thing attempted is, strictly speaking, impossible." At the same time, if Keble did not achieve what he owned to be impossible, he produced a version which has the rare merit of never offending against good taste; one which in every line reflects the mind of the cultured and elegant scholar, who had been used to the work of translating from other languages into English. Hymnal compilers have hitherto strangely neglected this volume; but it is a volume worth the attention of the hymn compiler of the future. There is scarcely a verse in it which would do discredit to any hymnbook; while there are parts which would be an acquisition to any collection. His translations from the Latin have not commended themselves to hymnal compilers. Some of his detached hymns have been more popular. But it is after all as writer of The Christian Year that Keble has established his claim to be reckoned among the immortals. It would be hardly too much to say that what the Prayer Book is in prose, The Christian Year is in poetry. They never pall upon one; they realise Keble's own exquisite simile:— "As for some dear familiar strain Untired we ask, and ask again; Ever in its melodious store Finding a spell unheard before." And it would hardly be too bold to prophesy that The Christian Year will live as long as the Prayer Book, whose spirit Keble had so thoroughly imbibed, and whose "soothing influence" it was his especial object to illustrate and commend. [Rev. John H. 0verton, D.D.] Keble's hymns, poetical pieces, and translations appeared in the following works :— (1.) The Christian Year: Thoughts in Verse for the Sundays and Holy days Throughout the Year. Oxford: John Henry Parker, 1827. Preface dated "May 30th, 1827." The last poem, that on the “Commination," is dated March 9, 1827. The poems on the "Forms of Prayer to be used at Sea," "Gunpowder Treason," "King Charles the Martyr," "The Restoration of the Royal Family," "The Accession," and "Ordination," were added to the 4th edition, 1828. The Messrs. Parker have pub. a large number of editions to date, including a facsimile reprint of the first edition, and an edition with the addition of the dates of composition of each poem. A facsimile of Keble's manuscript as it existed in 1822 was also lithographed in 1882, by Eliot Stock, but its publication was suppressed by a legal injunction, and only a few copies came into the hands of the public. Since the expiration of the first copyright other publishers have issued the work in various forms. (2.) Contributions to the British Magazine, which were included in Lyra Apostolica, 1836, with the signature of "γ." (3.) The Psalter or Psalms of David; In English Verse; By a Member of the University of Oxford. Adapted for the most part, to Tunes in Common Use; and dedicated by permission to the Lord Bishop of Oxford. . . . Oxford, John Henry Parker: J. G. & F. Rivington, London, MDCCCXXXIX. Preface dated “Oxford, May 29, 1839." (4.) The Child's Christian Year: Hymns for every Sunday and Holy-Day. Compiled for the use of Parochial Schools. Oxford: John Henry Parker, 1841. This was compiled by Mrs. Yonge. Keble wrote the Preface, dated “Hursley, Nov. 6, 1841," and signed it “J. K." To it he contributed the four poems noted below. (5.) Lyra Innocentium: Thoughts in Verse on Christian Children, their Ways and their Privileges . . . Oxford: John Henry Parker : F. & J. Rivington, London, 1846. The Metrical Address (in place of Preface) “To all Friendly Readers," is dated "Feb. 8, 1846." (6.) Lays of the Sanctuary, and otter Poems. Compiled and Edited by G. Stevenson de M. Rutherford... London: Hamilton, Adams & Co., 1859. This was a volume of poems published on behalf of Mrs. Elizabeth Good. To it Keble contributed the three pieces noted below. (7.) The Salisbury Hymn-Book 1857. Edited by Earl Nelson. To this be contributed a few hymns, some translations from the Latin, and some rewritten forms of well-known hymns, as "Guide me, 0 Thou great Jehovah," &c. (8.) Miscellaneous Poems by the. Rev. J. Keble, M.A., Vicar of Hursley. Oxford and London: Parker & Co., 1869. The excellent Preface to this posthumous work is dated "Chester, Feb. 22, 1869," and is signed "G.M," i.e. by George Moberly, late Bishop of Salisbury. This volume contains Keble's Ode written for the Installation of the Duke of Wellington as Chancellor of the University of Oxford, in 1834, his poems from the Lyra Apostolica, his hymns named above, his translations from the Latin, and other pieces not published in his works. The most important centos from The Christian Year, which are in common use as hymns, and also the hymns contributed to the Salisbury Hymn Book, 1857, are annotated in full under the first lines of the original poems. The translations from the Latin and Greek are given under the first lines of the originals. There are also several of his more important pieces noted in the body of this work. Those that …have no special history, are the following (the dates given being those of the composition of each piece):— i. From The Christian Year, 1827 and 1828. 1. Creator, Saviour, strengthening Guide. Trinity Sunday. (March 3, 1826.) 2. Father, what treasures of sweet thought. Churching of Women. (March 13, 1827.) 3. God is not in the earthquake: but behold. 9th Sunday after Trinity. The still mall voice. (Aug. 13,1822.) 4. In troublous days of anguish and rebuke. 9th S. after Trinity. The still small voice. (Aug. 13, 1822.) 5. Lessons sweet of spring returning. 1st Sunday after Epiphany. Spring. (May 17,1824.) 6. My Saviour, can it ever be? 4th Sunday after Easter. The promised Comforter. 7. 0 Father of long suffering grace. 18th Sunday after Trinity. God's longsuffering. (Oct. 6, 1823.) 8. 0 God of mercy, God of might, How should, &c. Holy Communion. (Jan. 31, 1827.) 9. 0 Lord my God, do Thou Thy holy will. Wednesday before Easter. Resignation. (Aug. 13, 1821.) 10. 0 say not, dream [think] not, heavenly notes. Catechism. (Feb. 16, 1827.) 11. 0 shame upon thee, listless heart. SS. Philip & James. (Aug. 3, 1825.) 12. 0 who shall dare in this frail scene? St. Mark's Day. (1820.) 13. Red o'er the forest peers the setting sun. 23rd Sunday after Trinity. The Resurrection of the body. (Nov. 12, 1825.) 14. Spirit of Christ, Thine earnest give. Ordination. (March 28, 1828.) 15. Spirit of light and truth, to Thee. Ordination. (March 28, 1828.) 16. Spirit of might and sweetness too. Confirmation. (Feb. 21, 1827.) 17. Sweet nurslings of the vernal skies. 15th S. after Trinity. Consider the lilies. Live for today. (Feb. 3, 1826) 18. The days of hope and prayer are past. 4th Sunday after Easter. The promised Comforter. 19. The live-long night we've toiled in vain. 5th Sunday after Trinity. Miracle of the Fishes. (1821.) 20. The midday sun with fiercest glare. Conversion of St. Paul. (Mar. 2,1822.) 21. The shadow of the Almighty's cloud. Confirmation. (Feb. 22, 1827.) 22. The silent joy that sinks so deep. 2nd Sunday after Epiphany. Turning Water into Wine. 23. Then, fainting soul, arise and sing. 4th Sunday after Easter. The promised Comforter. 24. When brothers part for manhood's race. St. Andrew's Day. (Jan. 27, 1822.) 25. Who is God’s chosen priest ? St. Matthias's Day. 26. Why doth my Saviour weep? 10th Sunday after Trinity. Christ weeping over Jerusalem. (1819.) 27. Why should we faint and fear to live alone? 24th Sunday after Trinity. God's goodness in veiling the future. (June 7, 1825.) 28. Wish not, dear friends, my pain away. 16th Sunday after Trinity. Resignation. (1824.) ii. From The Psalter, 1839. 29. From deeps so wild and drear. Ps. cxxx. 30. God our Hope and Strength abiding. Ps. xlvi. 31. How pleasant, Lord of hosts, how dear. Ps. lxxxiv. 32. Lord, be my Judge, for I have trod. Ps. xxvi. 33. Lord, Thy heart in love hath yearned. Ps. lxxxv. 34. Lord, Thou hast search'd me out and known. Ps. cxxxix 35. My God, my God, why hast Thou me? Ps. xxii. 36. My Shepherd is the living God. Ps. xxiii. 37. My Shepherd is the Lord; J know. Ps. xxiii. 38. Praise the Lord, for He is love. Ps. cxxxvi. 39. Praise ye the Lord from heaven. Ps.cxlviii. 40. Sing the song unheard before. Ps. xcvi. 41. Sound high Jehovah's Name. Ps. cxxxv. 42. The earth is all the Lord's, with all. Ps. xxiv. 43. The mercies of the Lord my God. Ps. lxxxix. 44. The seed of Jacob, one and all. Ps. xxii. iii. From The Child's Christian Year, 1841, and later editions. 45. Bethlehem, above all cities blest. Innocents’ Day. 46. Lo, from the Eastern hills the Lord. l0th Sunday after Trinity. The Gospel. (Late editions.) 47. Our God in glory sits on high. 1st Sunday after Easter. The Epistle. 48. When Christ to village comes or town. 16th Sunday after Trinity. The Gospel. (Late editions.) iv. From Lyra Innocentium, 1846. 49. Christ before thy door is waiting. Presence of Christ in His poor; or, Offertory. 50. How [When] the new-born saints, assembling. Offertory. 51. Once in His Name Who made thee. Holy Baptism. 52. Who for the like of me will care? Naamans' Servant-maid v. From Lays of the Sanctuary, 1859. 53. Lord, lift my heart to Thee at morn. Emigrant's Midnight Hymn. 54. O Love unseen, we know Thee nigh. Cento from No. 53. 55. Slowly the gleaming stars retire. Morning Hymn for Emigrants at Sea. 56. The twilight hour is sweet at home. Evening hymn for Emigrants at Sea. The editor of Keble's Miscellaneous Poems says concerning Nos. 53, 55, and 56:— "The three hymns for Emigrants, for use at Midnight, Morning, and Evening, were written at the request of his friend Sir Frederic Rogers, at that time Emigration Commissioner. They were printed in the first edition of the ‘Prayers for Emigrants, which he had compiled, but were subsequently omitted, perhaps as being thought not sufficiently simple for the class of people for whose use the Book of Prayers was chiefly intended." Preface, p. vi. It is found that nearly 100 hymns (counting centos as such) by Keble are in common use at the present time, and of these some rank with the finest and most popular in the English language. -- John Julian, Dictionary of Hymnology (1907)

George Duffield

1818 - 1888 Person Name: Rev. George Duffield Hymnal Number: 78 Author of "Stand Up for Jesus" in Hymns for Worship Duffield, George, Jr., D.D., son of the Rev. Dr. Duffield, a Presbyterian Minister, was born at Carlisle, Pennsylvania, Sept. 12, 1818, and graduated at Yale College, and at the Union Theological Seminary, New York. From 1840 to 1847 he was a Presbyterian Pastor at Brooklyn; 1847 to 1852, at Bloomfield, New Jersey; 1852 to 1861, at Philadelphia; 1861 to 1865, at Adrian, Michigan; 1865 to 1869, at Galesburg, Illinois; 1869, at Saginaw City, Michigan; and from 1869 at Ann Arbor and Lansing, Michigan. His hymns include;— 1. Blessed Saviour, Thee I love. Jesus only. One of four hymns contributed by him to Darius E. Jones's Temple Melodies, 1851. It is in 6 stanzas of 6 lines. In Dr. Hatfield's Church Hymnbook it is given in 3 stanzas. The remaining three hymns of the same date are:— 2. Parted for some anxious days. Family Hymn. 3. Praise to our heavenly Father, God. Family Union. 4. Slowly in sadness and in tears. Burial. 5. Stand up, stand up for Jesus. Soldiers of the Cross. The origin of this hymn is given in Lyra Sac. Americana, 1868, p. 298, as follows:— "I caught its inspiration from the dying words of that noble young clergyman, Rev. Dudley Atkins Tyng, rector of the Epiphany Church, Philadelphia, who died about 1854. His last words were, ‘Tell them to stand up for Jesus: now let us sing a hymn.' As he had been much persecuted in those pro-slavery days for his persistent course in pleading the cause of the oppressed, it was thought that these words had a peculiar significance in his mind; as if he had said, ‘Stand up for Jesus in the person of the downtrodden slave.' (Luke v. 18.)" Dr. Duffield gave it, in 1858, in manuscript to his Sunday School Superintendent, who published it on a small handbill for the children. In 1858 it was included in The Psalmist, in 6 stanzas of 8 lines. It was repeated in several collections and in Lyra Sac. Amer., 1868, from whence it passed, sometimes in an abbreviated form, into many English collections. [Rev. F. M. Bird, M.A.] - John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

Elizabeth Cecilia Clephane

1830 - 1869 Person Name: Elizabeth C. Clephane Hymnal Number: 79 Author of "Beneath the Cross of Jesus" in Hymns for Worship Clephane, Elizabeth Cecilia, third daughter of Andrew Clephane, Sheriff of Fife, was born at Edinburgh, June 18, 1830, and died at Bridgend House, near Melrose, Feb. 19, 1869. Her hymns appeared, almost all for the first time, in the Family Treasury, under the general title of Breathings on the Border. In publishing the first of these in the Treasury, the late Rev. W. Arnot, of Edinburgh, then editor, thus introduced them:— "These lines express the experiences, the hopes, and the longings of a young Christian lately released. Written on the very edge of this life, with the better land fully, in the view of faith, they seem to us footsteps printed on the sands of Time, where these sands touch the ocean of Eternity. These footprints of one whom the Good Shepherd led through the wilderness into rest, may, with God's blessing, contribute to comfort and direct succeeding pilgrims." The hymns, together with their dates,are:— 1. Beneath the cross of Jesus. Family Treasury, 1872, p. 398, 2. Mine eyes for ever closed. Family Treasury, 1872, p. 398. 3. Who climbeth up too nigh. Family Treasury, 1872, p. 552. 4. Into His summer garden. Family Treasury, 1873, p. 245. 5. From my dwelling midst the dead. Family Treasury, 1873, p. 365. 6. The day is drawing nearly done. Family Treasury, 1873, p. 389. 7. Life-light waneth to an end. Family Treasury, 1874, p. 595. 8. There were ninety and nine that safely lay. Family Treasury, 1874, p. 595. Of these Nos. 1 and 8 are in common use. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

John Cennick

1718 - 1755 Person Name: Rev. John Cennick Hymnal Number: 80 Author of "Children of the Heavenly King" in Hymns for Worship John Cennick was born at Reading, Berkshire, in the year 1717. He became acquainted with Wesley and Whitefield, and preached in the Methodist connection. On the separation of Wesley and Whitefield he joined the latter. In 1745, he attached himself to the Moravians, and made a tour in Germany to fully acquaint himself with the Moravian doctrines. He afterwards ministered in Dublin, and in the north of Ireland. He died in London, in 1755, and was buried in the Moravian Cemetery, Chelsea. He was the author of many hymns, some of which are to be found in every collection. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ======================= Cennick, John, a prolific and successful hymnwriter, was descended from a family of Quakers, but brought up in the Church of England. He assisted J. Wesley and then G. Whitefield in their labours for a time, and then passed over to, and died as a minister of, the Moravian Church. Born at Reading, Dec. 12, 1718, he was for some time a land surveyor at Reading, but becoming acquainted with the Wesleys in 1739, he was appointed by J. Wesley as a teacher of a school for colliers' children at Kingswood in the following year. This was followed by his becoming a lay preacher, but in 1740 he parted from the Wesleys on doctrinal grounds. He assisted Whitefield until 1745, when he joined the Mora¬vians, and was ordained deacon, in London, in 1749. His duties led him twice to Germany and also to the North of Ireland. He died in London, July 4, 1755. In addition to a few prose works, and some sermons, he published:— (1) Sacred Hymns, for the Children of God in the Days of their Pilgrimage, Lond., J. Lewis, n.d. (2nd ed. Lond., B. Milles, 1741), Pts. ii., iii., 1742; (2) Sacred Hymns for the Use of Religious Societies, &c, Bristol, F. Farley, 1743; (3) A Collection of Sacred Hymns, &c, Dublin, S. Powell, 3rd ed., 1749; (4) Hymns to the honour of Jesus Christ, composed for such Little Children as desire to be saved. Dublin, S. Powell, 1754. Additional hymns from his manuscripts were published by his son-in-law, the Rev. J. Swertner, in the Moravian Hymn Book, 1789, of which he was the editor. There are also 16 of his hymns in his Sermons, 2 vols., 1753-4, some being old hymns rewritten, and others new. Many of Cennick's hymns are widely known, as, "Lo, He cometh, countless trumpets;" “Brethren, let us join to bless;" "Jesus, my all, to heaven is gone;" "Children of the heavenly King;" "Ere I sleep, for every favour;" "We sing to Thee, Thou Son of God;" and the Graces: " Be present at our table, Lord;" and "We thank Thee, Lord;" &c. Some of the stanzas of his hymns are very fine, but the hymns taken as a whole are most unequal. Some excellent centos might be compiled from his various works. His religious experiences were given as a preface to his Sacred Hymns, 1741. In addition to the hymns named, and others annotated under their first lines, the following are in common use:— 1. Be with me [us] Lord, where'er I [we] go. Divine Protection. [1741.] 2. Cast thy burden on the Lord. Submission. [1743.] 3. Not unto us, but Thee alone. Praise to Jesus. [1743.] 4. Thou dear Redeemer, dying Lamb. Priesthood of Christ. [1743.] 5. We sing to Thee, Thou Son of God. Praise to Jesus. [1743.] 6. When, 0 dear Jesus, when shall I? Sunday Evening. [1743.] --John Julian, Dictionary of Hymnology (1907)

Henry Alford

1810 - 1871 Person Name: Rev. Henry Alford Hymnal Number: 90 Author of "Come, Ye Thankful People, Come" in Hymns for Worship Alford, Henry, D.D., son of the Rev. Henry Alford, Rector of Aston Sandford, b. at 25 Alfred Place, Bedford Row, London, Oct. 7, 1810, and educated at Trinity College, Cambridge, graduating in honours, in 1832. In 1833 he was ordained to the Curacy of Ampton. Subsequently he held the Vicarage of Wymeswold, 1835-1853,--the Incumbency of Quebec Chapel, London, 1853-1857; and the Deanery of Canterbury, 1857 to his death, which took. place at Canterbury, Jan. 12, 1871. In addition he held several important appointments, including that of a Fellow of Trinity, and the Hulsean Lectureship, 1841-2. His literary labours extended to every department of literature, but his noblest undertaking was his edition of the Greek Testament, the result of 20 years' labour. His hymnological and poetical works, given below, were numerous, and included the compiling of collections, the composition of original hymns, and translations from other languages. As a hymn-writer he added little to his literary reputation. The rhythm of his hymns is musical, but the poetry is neither striking, nor the thought original. They are evangelical in their teaching, but somewhat cold and conventional. They vary greatly in merit, the most popular being "Come, ye thankful people, come," "In token that thou shalt not fear," and "Forward be our watchword." His collections, the Psalms and Hymns of 1844, and the Year of Praise, 1867, have not achieved a marked success. His poetical and hymnological works include— (1) Hymns in the Christian Observer and the Christian Guardian, 1830. (2) Poems and Poetical Fragments (no name), Cambridge, J. J. Deighton, 1833. (3) The School of the Heart, and other Poems, Cambridge, Pitt Press, 1835. (4) Hymns for the Sundays and Festivals throughout the Year, &c.,Lond., Longman ft Co., 1836. (5) Psalms and Hymns, adapted for the Sundays and Holidays throughout the year, &c, Lond., Rivington, 1844. (6) Poetical Works, 2 vols., Lond., Rivington, 1845. (7) Select Poetical Works, London, Rivington, 1851. (8) An American ed. of his Poems, Boston, Ticknor, Reed & Field, 1853(9) Passing away, and Life's Answer, poems in Macmillan's Magazine, 1863. (10) Evening Hexameters, in Good Words, 1864. (11) On Church Hymn Books, in the Contemporary Review, 1866. (12) Year of Praise, London, A. Strahan, 1867. (13) Poetical Works, 1868. (14) The Lord's Prayer, 1869. (15) Prose Hymns, 1844. (16) Abbot of Muchelnaye, 1841. (17) Hymns in British Magazine, 1832. (18) A translation of Cantemus cuncti, q.v. -- John Julian, Dictionary of Hymnology (1907) ================== Alford, Henry, p. 39, ii. The following additional hymns by Dean Alford are in common use:— 1. Herald in the wilderness. St. John Baptist. (1867.) 2. Let the Church of God rejoice. SS. Simon and Jude. (1844, but not in his Psalms & Hymns of that year.) 3. Not in anything we do. Sexagesima. (1867.) 4. O Thou at Whose divine command. Sexagesima. (1844.) 5. 0 why on death so bent? Lent. (1867.) 6. Of all the honours man may wear. St. Andrew's Day. (1867.) 7. Our year of grace is wearing to a close. Close of the Year. (1867.) 8. Saviour, Thy Father's promise send. Whit-sunday. (1844.) 9. Since we kept the Saviour's birth. 1st Sunday after Trinity. (1867.) 10. Thou that art the Father's Word. Epiphany. (1844.) 11. Thou who on that wondrous journey. Quinquagesima. (1867.) 12. Through Israel's coasts in times of old. 2nd Sunday after Epiphany. (1867.) 13. Thy blood, O Christ, hath made our peace. Circumcision . (1814.) 14. When in the Lord Jehovah's name. For Sunday Schools. (1844.) All these hymns are in Dean Alford's Year of Praise, 1867, and the dates are those of their earliest publication, so far as we have been able to trace the same. --Excerpts from John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Benjamin Schmolck

1672 - 1737 Person Name: Rev. Benjamin Schmolk Hymnal Number: 92 Author of "My Jesus, as Thou Wilt" in Hymns for Worship Schmolck, Benjamin, son of Martin Schmolck, or Schmolcke, Lutheran pastor at Brauchitschdorf (now Chrόstnik) near Liegnitz in Silesia (now Poland) was born at Brauchitschdorf, Dec. 21, 1672. He entered the Gymnasium at Lauban in 1688, and spent five years there. After his return home he preached for his father a sermon which so struck the patron of the living that he made Benjamin an allowance for three years to enable him to study theology. He matriculated, at Michaelmas, 1693, at the University of Leipzig, where he came under the influence of J. Olearius, J. B. Carpzov, and others, and throughout his life retained the character of their teaching, viz. a warm and living practical Christianity, but Churchly in tone and not Pietistic. In the autumn of 1697, after completing his studies at Leipzig (during his last year there he supported himself mainly by the proceeds of occasional poems written for wealthy citizens, for which he was also, crowned as a poet), he returned to Brauchitzchdorf to help his father, and, in 1701, was ordained as his assistant. On Feb. 12, 1702, he married Anna Rosina, daughter of Christoph Rehwald, merchant in Lauban and in the end of the same year was appointed diaconus of the Friedenskirche at Schweidnitz in Silesia. As the result of the Counter-Reformation in Silesia, the churches in the principality of Schweidnitz had been taken from the Lutherans, and for the whole district the Peace of Westphalia (1648) allowed only one church (and that only of timber and clay, without tower or bells), which the Lutherans had to build at Schweidnitz, outside the walls of the town; and the three clergy attached to this church had to minister to a population scattered over some thirty-six villages, and were moreover hampered by many restrictions, e.g. being unable to communicate a sick person without a permit from the local Roman Catholic priest. Here Schmolck remained till the close of his life, becoming in 1708 archidiaconus, in 1712 senior, and in 1714 pastor primarius and inspector. Probably as the result of his exhausting labours he had a stroke of paralysis on Laetare (Mid-Lent) Sunday, 1730, which for a time laid him aside altogether, and after which he never recovered the use of his right hand. For five years more he was still able to officiate, preaching for the last time on a Fastday in 1735. But two more strokes of paralysis followed, and then cataract came on, relieved for a time by a successful operation, but returning again incurably. For the last months of his life he was confined to bed, till the message of release came to him, on the anniversary of his wedding, Feb. 12, 1737. (Koch, v. 463; Bode, p. 144; Goedeke's Grundriss, vol. iii., 1887, p. 306; sketch prefixed to Ledderhose's edition of Schmolck's Geistliche Lieder, Halle, 1857, &c.) Schmolck was well known in his own district as a popular and useful preacher, a diligent pastor, and a man of wonderful tact and discretion. It was however his devotional books, and the original hymns therein contained, that brought him into wider popularity, and carried his name and fame all over Germany. Long lists of his works and of the various editions through which many of them passed are given by Koch, Bode and Goedehe. It is rather difficult to trace the hymns, as they are copied from one book of his into another, &c. Schmolck was the most popular hymnwriter of his time, and was hailed as the "Silesian Rist," as the "second Gerhardt," &c. Nor was he altogether unworthy of such praise. It is true that he did not possess the soaring genius of Gerhardt. Nor had he even Gerhardt's concise, simple style, but instead was too fond of high-sounding expressions, of plays upon words, of far-fetched but often recurring contrasts, and in general of straining after effect, especially in the pieces written in his later years. In fact he wrote a great deal too much, and latterly without proper attention to concentration or to proportion. Besides Cantatas, occasional pieces for weddings, funerals, &c, he is the author of some 900 hymns, properly so called. These were written for all sorts of occasions, and range over the whole field of churchly, family, and individual life. Naturally they are not all alike good; and those in his first three collections are decidedly the best. A deep and genuine personal religion, and a fervent love to the Saviour, inspire his best hymns; and as they are not simply thought out but felt, they come from the heart to the heart. The best of them are also written in a clear, flowing, forcible, natural, popular style, and abound in sententious sayings, easily to be remembered. Even of these many are, however, more suited for family use than for public worship. Nevertheless they very soon came into extensive use, not only in Silesia, but all over Germany. A number of Schmolck's hymns [that] have passed into English are:— i. Der beste Freund ist in dem Himmel. Love of Jesus. First published in his Heilige Flammen (ed. 1709, p. 100), in 6 stanzas of 6 lines, entitled "The best Friend." The translation in common use is:— A faithful friend is waiting yonder. This is a good translation, omitting stanza v., as No. 293, in Kennedy, 1863. ii. Die Woche geht zum Ende. Saturday Evening. In his Andächtige Hertze, 1714, p. 116, in 10 stanzas of 8 lines, entitled "Evening Hymn," and appointed for Evening Prayer on Saturday. In the Berlin Geistliche Lieder, ed. 1863, No. 1158. Translated as:— The week draws near its ending. This is a good translation of stanzas i., vi., vii., x., marked as by "A. G.," as No. 81 in the Dalston Hospital Hymn Book 1848. Other trs. are: (1) “Though now the week is ending," by H. J. Buckoll, 1842, p. 107. (2) “The week at length is over," by Miss Manington, 1863, p. 137. iii. Gott du hist selbst die Liehe. Holy Matrimony. Translated as:— O God, "Who all providest. This is a good translation, omitting stanza iii., by J. M. Sloan, as No. 312 in J. H. Wilson's Service of Praise, 1865. iv. Halleluja! Jesus lebt. Easter. In his Bochim und Elim, 1731, p. 67, in 5 stanzas of 6 lines, entitled "Hallelujah! at the grave of Jesus." In the Berlin Geistliche Lieder, ed. 1863, No. 296. Tr. as:— Hallelujah! Lo, He wakes. By E. Cronenwett, omitting st. iv., as No. 79 in the Ohio Lutheran Hymnal 1880. Another translation is: "Hallelujah! Jesus lives! Life, immortal life, He gives." This is a full and good translation, by Miss Warner, 1858, p. 486, repeated in the Treasury of Sacred Song, Kirkwall, n.d. v. Heute mir und Morgen dir. Funeral Hymn. In his Schmuck und Asche, 1717, p. 252, in 6 stanzas of 6 lines, entitled "Daily Dying". The tr. in common use is:— Today mine, tomorrow thine. This is a good and full translation, by Miss Warner, in her Hymns of the Church Militant, 1858, p. 260. vi. Je grösser Kreuz, je näher Himmel. Cross and Consolation. In his Andächtige Hertz, 1714, p. 273, in 9 stanzas of 6 lines, entitled "Hymn of Cross and Consolation." By its sententiousness and its manifold illustrations of the power of the Cross it has been a favourite with many. Translated as:— 1. Greater the Cross, the nearer heaven. 2. The more the cross, the nearer heaven. Another translation is: "The heavier the cross, the nearer heaven," by J. D. Burns, in the Family Treasury, 1859, p. 160. vii. Jesus soil die Losung sein. New Year. The translation in common use is:— Jesus shall the watchword he. Another translation is: "Jesu's name shall be our watchword," by J. Kelly, in the Family Treasury, 1868, p. 689. viii. Licht vom Licht, erleuchte mich. Sunday Morning. Translated as:— Light of Light, enlighten me. This is a very good tr. omitting stanza vii., by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 66, and thence in her Chorale Book for England, 1863, No. 17. Other translations are: (1) "Light of Light! illumine me," by H. J. Buckoll, 1842, p. 6. (2) "O thou blessed Light of Light," by Miss Dunn, 1857, p. 74. ix. Meinen Jesum lass ich nicht, Ach was wollt ich hessres haben. Love to Christ. Translated as:— I'll with Jesus never part. This is a translation of st. i., ii., iv., as stanzas iii.-v. of No. 378 in the Moravian Hymn Book, 1789. In the ed. of 1886, No. 452 (see p. 614, i.), the part from Schmolck begins, "He is mine and I am His" (the translation of stanza ii.). Another tr. is: "I'll not leave Jesus—-never, never," by Miss Warner, 1858, p. 509. x. Mein Gott, ich weiss wohl dass ich sterbe. For the Dying. Translated as:— My God! I know that I must die, My mortal. Other trs. are: (1) "That I shall die full well 1 know," by Dr. H. Mills, 1845 (1856, p. 232). (2) "My God! I know full well that I must die," by Miss Warner, 1858, p. 344. (3) "My God, I know that I must die; I know," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xi. Mein Jesus lebt! was soil ich sterben. Easter. Translated as:— My Saviour lives; I shall not perish. xii. 0 wie fröhlich, o wie selig. Eternal Life. Translated as:— Oh how joyous, oh how blessed. Another tr. is: "Oh, how blest beyond our telling." xiii. Schmückt das Fest mit Maien. Whitsuntide. Translated as:— Come, deck our feast today. xiv. Thut mir auf die schöne Pforte. Sunday. Translated as:— 1. Open now thy gates of beauty. This is a good tr., omitting stanza iii., vii., by Miss Winkworth, in her Chorale Book for England, 1863, No. 15. 2. Open wide the gates of beauty. This is a translation of stanzas i., ii., iv., vi.-vii., by H. L. Hastings, dated 1885, as No. 1076, in his Songs of Pilgrimage, 1886. Another tr. is: "Throw the glorious gates wide open," by Miss Manington, 1863, p. 146. xv. Weine nicht, Gott lebet noch. Cross and Consolation. Tr. as:— "Weep not,-—Jesus lives on high. Another tr. is: "Weep not, for God, our God, doth live," by Dr. R. Maguire, 1883, p. 59. xvi. Willkommen, Held im Streite. Easter. The translation in common use is:— Welcome Thou victor in the strife. This is a good translation omitting st. ii.—iv., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 91. Hymns not in English common use:-- xvii. Ach wenn ich dich, mein Gott, nur habe. Love to God. Founded on Ps. lxxiii. 25, 26. Translated as "My God, if I possess but Thee," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xviii. An Gott will ich gedenken. Remembering God's Love and Care. In his Heilige Flammen (ed. 1707, p. 59; ed. 1709, p. 131), in 6 stanzas of 8 lines, and Burg's Gesang-Buch, Breslau, 1746, No. 112. Translated as "My God will I remember," by J. Kelly, in the Family Treasury, 1868. xix. Der Sabbath ist vergangen. Sunday Evening. Tr. as "The Sabbath now is over," by Dr. H. Mills, 1856, p. 226. xx. Du angenehmer Tag. Sunday. In his Lustige Sabbath, 1712, p. 1, in 8 stanzas of 6 lines. Tr. as “Thou ever welcome day," by J. Kelly, in the Family Treasury, 1868, p. 688. xxi. Endlich, endlich, muss es doch. Cross and Consolation. Translated as "Yes, at last, our God shall make," in the Christian Examiner, Boston, U.S., Sept., 1860, p. 251. xxii. Gedenke mein, mein Gott, gedenke mein. For the Dying. Translated as "Remember me, my God! remember me," by Miss Borthwick, in Hymns from the Land of Luther 1854, p. 9. xxiii. Geh, müder Leib, zu deiner Euh. Evening. Translated as "Go, wearied body, to thy rest," by J. Kelly, in the Family Treasury, 1868. In his Lustige Sabbath, 1712, p. 35, in 10 stanzas of 6 lines, and Burg’s Gesang-Buch, Breslau, 1746, No. 403. Translated as "King, to Jews and Gentiles given," by Dr. H. Mills, 1845. xxiv. Gott der Juden,Gott der Heiden. Epiphany. Translated as “King, to Jews and Gentiles given,” by Dr. H. Mills, 1845. xxv. Gott lebt, wie kann ich traurig sein. Trust in God. Translated as "God lives! Can I despair," by Miss Warner, 1869, p. 44. xxvi. Gott mit uns, Immanuel. New Year. Translated as "God with us! Immanuel, Open with the year before us," by Dr. R. P. Dunn, in Sacred Lyrics from the German, Philadelphia, U.S., 1859, p. 166. xxvii. Hier ist Immanuel! New Year. Translated as "Here is Immanuel!" by Miss Manington, 1864, p. 24. xxviii. Hilf, Heifer, hilf! ich muss verzagen. Cross and Consolation. Translated as "Help, Saviour, help, I sink, I die,” in the Monthly Packet, vol. xviii., 1859, p. 664. xix. Ich habe Lust zu scheiden. For the Dying. Tr. as "Weary, waiting to depart," by Mrs. Findlater, in Hymns from the Land of Luther, 1855, p 130. xxx. Ich sterbe täglich, und mein Leben. For the Dying. Translated as "Both life and death are kept by Thee" (st. iv.), by J. Kelly, in the Family Treasury, 1868, p. 689. xxxi. Mein Gott, du hast mich eingeladen. Sunday. Translated as "My God, Thou hast the invite given," by Miss Manington, 1863, p. 150. xxxii. Mein Gott! du wohnst in einem Lichte. Holy Scripture. Translated as "In glory bright, O God, Thou dwellest," by Dr. H. Mills, 1845. xxxiii. Mein Gott, ich klopf an deine Pforte. Supplication. Tr.Translated as "given as "Mein Gott, mein Erstes und mein Alles." Translated as "My God! the Source of all my blessing," in the British Herald, August, 1866, p. 312; repeated in Reid's Praise Book, 1872. xxxv. Mein Gott, weil ich in meinem Leben. The ChristiaWho, Lord, has any good whatever," by Dr. H. Mills, 1845, p. 91. xxxiv. Mein Gott, mein Alles Uber Alles. Trust in God. Sometimes n Life. Translated as "Most High! with reverence to fear Thee," by Dr. H. Mills, 1845, p. 114.). xxxvi. Nun hab ich überwunden; Zu guter Nacht, o Welt. For the Dying. Translated as "Now soon I shall have conquer'd," by Miss Manington, 1863, p. 87. xxxvii. Seht welch ein Mensch ist das. Passiontide. The translations are (1) "See, what a man is this! How tearful is His glance," by J. Kelly, in the British Messenger, Feb., 1S68; repeated in the Family Treasury, 1868, p. 691. (2) "See what a man is this, O glances," by Miss Warner, 1869, p. 32. xxxviii. Sei getreu bis in den Tod. Christian Faithfulness. Translated as "Be thou faithful unto death! Let not troubles nor distresses," by R. Massie, in the Day of Rest, 1878, vol. ix. p. 219. xxxix. Theures Wort aus Gottes Munde. Holy Scripture. Translated as "Word by God the Father spoken," by Miss Manington, 1863. xl. Was Gott thut das ist wohlgethan! Er giebt und nimmt auch wieder. On the Death of a Child. The trs. are (1) "What God does is well done, "Who takes what He gave," by W. Graham, in his The Jordan and the Rhine, London, 1854, p. 251. (2) "Whatever God doth is well done, He gives, &c," by J. Kelly, in the Family Treasury, 1868, p. 688. xli. Wer will mich von der Liebe scheiden. Faith. Translated as "Who can my soul from Jesus sever," by Miss Manington, 1863, p. 39. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Jane Borthwick

1813 - 1897 Hymnal Number: 92 Translator of "My Jesus, as Thou Wilt" in Hymns for Worship Miss Jane Borthwick, the translator of this hymn and many others, is of Scottish family. Her sister (Mrs. Eric Findlater) and herself edited "Hymns from the Land of Luther" (1854). She also wrote "Thoughts for Thoughtful Hours (1859), and has contributed numerous poetical pieces to the "Family Treasury," under the signature "H.L.L." --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ================================= Borthwick, Jane, daughter of James Borthwick, manager of the North British Insurance Office, Edinburgh, was born April 9, 1813, at Edinburgh, where she still resides. Along with her sister Sarah (b. Nov. 26, 1823; wife of the Rev. Eric John Findlater, of Lochearnhead, Perthshire, who died May 2, 1886) she translated from the German Hymns from the Land of Luther, 1st Series, 1854; 2nd, 1855; 3rd, 1858; 4th, 1862. A complete edition was published in 1862, by W. P. Kennedy, Edinburgh, of which a reprint was issued by Nelson & Sons, 1884. These translations, which represent relatively a larger proportion of hymns for the Christian Life, and a smaller for the Christian Year than one finds in Miss Winkworth, have attained a success as translations, and an acceptance in hymnals only second to Miss Winkworth's. Since Kennedy's Hymnologia Christiana, 1863, in England, and the Andover Sabbath Hymn Book, 1858, in America, made several selections therefrom, hardly a hymnal in England or America has appeared without containing some of these translations. Miss Borthwick has kindly enabled us throughout this Dictionary to distinguish between the 61 translations by herself and the 53 by her sister. Among the most popular of Miss Borthwick's may be named "Jesus still lead on," and "How blessed from the bonds of sin;" and of Mrs. Findlater's "God calling yet!" and "Rejoice, all ye believers." Under the signature of H. L. L. Miss Borthwick has also written various prose works, and has contributed many translations and original poems to the Family Treasury, a number of which were collected and published in 1857, as Thoughts for Thoughtful Hours (3rd edition, enlarged, 1867). She also contributed several translations to Dr. Pagenstecher's Collection, 1864, five of which are included in the new edition of the Hymns from the Land of Luther, 1884, pp. 256-264. Of her original hymns the best known are “Come, labour on” and "Rest, weary soul.” In 1875 she published a selection of poems translated from Meta Heusser-Schweizer, under the title of Alpine Lyrics, which were incorporated in the 1884 edition of the Hymns from the Land of Luther. She died in 1897. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907) ======================== Borthwick, Jane, p. 163, ii. Other hymns from Miss Borthwick's Thoughtful Hours, 1859, are in common use:— 1. And is the time approaching. Missions. 2. I do not doubt Thy wise and holy will. Faith. 3. Lord, Thou knowest all the weakness. Confidence. 4. Rejoice, my fellow pilgrim. The New Year. 5. Times are changing, days are flying. New Year. Nos. 2-5 as given in Kennedy, 1863, are mostly altered from the originals. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============= Works: Hymns from the Land of Luther

William Walsham How

1823 - 1897 Person Name: Bishop William W. How Hymnal Number: 97 Author of "For All the Saints" in Hymns for Worship William W. How (b. Shrewsbury, Shropshire, England, 1823; d. Leenane, County Mayo, Ireland, 1897) studied at Wadham College, Oxford, and Durham University and was ordained in the Church of England in 1847. He served various congregations and became Suffragan Bishop in east London in 1879 and Bishop of Wakefield in 1888. Called both the "poor man's bishop" and "the children's bishop," How was known for his work among the destitute in the London slums and among the factory workers in west Yorkshire. He wrote a number of theological works about controversies surrounding the Oxford Movement and attempted to reconcile biblical creation with the theory of evolution. He was joint editor of Psalms and Hymns (1854) and Church Hymns (1871). While rector in Whittington, How wrote some sixty hymns, including many for children. His collected Poems and Hymns were published in 1886. Bert Polman =============== How, William Walsham, D.D., son of William Wybergh How, Solicitor, Shrewsbury, was born Dec. 13, 1823, at Shrewsbury, and educated at Shrewsbury School and Wadham College, Oxford (B.A. 1845). Taking Holy Orders in 1846, he became successively Curate of St. George's, Kidderminster, 1846; and of Holy Cross, Shrewsbury, 1848. In 1851 he was preferred to the Rectory of Whittington, Diocese of St. Asaph, becoming Rural Dean in 1853, and Hon. Canon of the Cathedral in 1860. In 1879 he was appointed Rector of St. Andrew's Undershaft, London, and was consecrated Suffragan Bishop for East London, under the title of the Bishop of Bedford, and in 1888 Bishop of Wakefield. Bishop How is the author of the Society for Promoting Christian Knowledge Commentary on the Four Gospels; Plain Words , Four Series; Plain Words for Children; Pastor in Parochia; Lectures on Pastoral Work; Three All Saints Summers, and Other Poems , and numerous Sermons , &c. In 1854 was published Psalms and Hymns, Compiled by the Rev. Thomas Baker Morrell, M.A., . . . and the Rev. William Walsham How, M.A. This was republished in an enlarged form in 1864, and to it was added a Supplement in 1867. To this collection Bishop How contributed several hymns, and also to the S. P. C. K. Church Hymns , of which he was joint editor, in 1871. The Bishop's hymns in common use amount in all to nearly sixty. Combining pure rhythm with great directness and simplicity, Bishop How's compositions arrest attention more through a comprehensive grasp of the subject and the unexpected light thrown upon and warmth infused into facia and details usually shunned by the poet, than through glowing imagery and impassioned rhetoric. He has painted lovely images woven with tender thoughts, but these are few, and found in his least appreciated work. Those compositions which have laid the firmest hold upon the Church, are simple, unadorned, but enthusiastically practical hymns, the most popular of which, "O Jesu, Thou art standing"; "For all the Saints who from their labours rest," and "We give Thee but Thine own," have attained to a foremost rank. His adaptations from other writers as in the case from Bishop Ken, "Behold, the Master passeth by," are good, and his Children's hymns are useful and popular. Without any claims to rank as a poet, in the sense in which Cowper and Montgomery were poets, he has sung us songs which will probably outlive all his other literary works. The more important of Bishop How's hymns, including those already named, and "Lord, Thy children guide and keep"; "O Word of God Incarnate"; "This day at Thy creating word"; "Who is this so weak and helpless"; and others which have some special history or feature of interest, are annotated under their respective first lines. The following are also in common use:— i. From Psalms & Hymns, 1854. 1. Before Thine awful presence, Lord. Confirmation. 2. Jesus, Name of wondrous love [priceless worth]. Circumcision. The Name Jesus . 3. Lord Jesus, when we stand afar. Passiontide. 4. O blessing rich, for sons of men. Members of Christ. 5. 0 Lord of Hosts, the earth is Thine. In time of War. 6. O Lord, Who in Thy wondrous love. Advent. ii. From Psalms & Hymns, enlarged, 1864. 7. Lord, this day Thy children meet. Sunday School Anniversary. iii. From Supplement to the Psalms & Hymns, 1867. 8. Hope of hopes and joy of joys. Resurrection. 9. 0 daughters blest of Galilee. For Associations of Women. 10. O happy feet that tread. Public Worship. 11. With trembling awe the chosen three. Transfiguration. iv. From Parish Magazine, 1871, and Church Hymns, 1871. 12. O Jesu, crucified for man. Friday. 13. Yesterday, with worship blest. Monday. v. From the S. P. C. K. Church Hymns. 1871. 14. Bowed low in supplication. For the Parish. 15. Great Gabriel sped on wings of light. Annunciation, of the Blessed Virgin Mary. 16. O blest was he, whose earlier skill. St. Luke. 17. O God, enshrined in dazzling light. Omnipresence. Divine Worship . 18. O heavenly Fount of Light and Love. Witsuntide. 19. O Lord, it is a blessed thing. Weekdays. 20. 0 One with God the Father. Epiphany. 21. O Thou through suffering perfect made. Hospitals. 22. Rejoice, ye sons of men. Purification of the B. V. M. 23. Summer suns are glowing. Summer. 24. The year is swiftly waning. Autumn. 25. Thou art the Christ, O Lord. St. Peter. 26. To Thee our God we fly. National Hymn. 27. Upon the holy Mount they stood. Transfiguration and Church Guilds. 28. We praise Thy grace, 0 Saviour. St. Mark. vi. From the S. P. C. K. Children's Hymns, 1872. 29. Behold a little child. Jesus the Child's Example. 30. Come, praise your Lord and Saviour. Children's Praises. 31. It is a thing most wonderful. Sunday School Anniversary. 32. On wings of living light. Easter. Bishop How's hymns and sacred and secular pieces were collected and published as Poems and Hymns, 1886. The Hymns, 54 in all, are also published separately. He d. Aug. 10, 1897. --John Julian, Dictionary of Hymnology (1907) =================== How, W. W., p. 540, i. He died Aug. 10, 1897. His Memoir, by F. D. How, was published in 1898. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Frances Ridley Havergal

1836 - 1879 Person Name: Frances R. Havergal Hymnal Number: 98 Author of "Golden Harps Are Sounding" in Hymns for Worship Havergal, Frances Ridley, daughter of the Rev. W. H. Havergal, was born at Astley, Worcestershire, Dec. 14, 1836. Five years later her father removed to the Rectory of St. Nicholas, Worcester. In August, 1850, she entered Mrs. Teed's school, whose influence over her was most beneficial. In the following year she says, "I committed my soul to the Saviour, and earth and heaven seemed brighter from that moment." A short sojourn in Germany followed, and on her return she was confirmed in Worcester Cathedral, July 17, 1853. In 1860 she left Worcester on her father resigning the Rectory of St. Nicholas, and resided at different periods in Leamington, and at Caswall Bay, Swansea, broken by visits to Switzerland, Scotland, and North Wales. She died at Caswell Bay, Swansea, June 3, 1879. Miss Havergal's scholastic acquirements were extensive, embracing several modern languages, together with Greek and Hebrew. She does not occupy, and did not claim for herself, a prominent place as a poet, but by her distinct individuality she carved out a niche which she alone could fill. Simply and sweetly she sang the love of God, and His way of salvation. To this end, and for this object, her whole life and all her powers were consecrated. She lives and speaks in every line of her poetry. Her poems are permeated with the fragrance of her passionate love of Jesus. Her religious views and theological bias are distinctly set forth in her poems, and may be described as mildly Calvinistic, without the severe dogmatic tenet of reprobation. The burden of her writings is a free and full salvation, through the Redeemer's merits, for every sinner who will receive it, and her life was devoted to the proclamation of this truth by personal labours, literary efforts, and earnest interest in Foreign Missions. [Rev. James Davidson, B.A.] Miss Havergal's hymns were frequently printed by J. & R. Parlane as leaflets, and by Caswell & Co. as ornamental cards. They were gathered together from time to time and published in her works as follows:— (1) Ministry of Song, 1869; (2) Twelve Sacred Songs for Little Singers, 1870; (3) Under the Surface, 1874; (4) Loyal Responses, 1878; (5) Life Mosaic, 1879; (6) Life Chords, 1880; (7) Life Echoes, 1883. About 15 of the more important of Miss Havergal's hymns, including "Golden harps are sounding," "I gave my life for thee," "Jesus, Master, Whose I am," "Lord, speak to me," "O Master, at Thy feet," "Take my life and let it be," "Tell it out among the heathen," &c, are annotated under their respective first lines. The rest, which are in common use, number nearly 50. These we give, together with dates and places of composition, from the Havergal mss. [manuscript], and the works in which they were published. Those, and they are many, which were printed in Parlane's Series of Leaflets are distinguished as (P., 1872, &c), and those in Caswell’s series (C., 1873, &c). 1. A happy New Year! Even such may it be. New Year. From Under the Surface, 1874. 2. Certainly I will be with thee. Birthday. Sept. 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 3. Church of God, beloved and chosen. Sanctified in Christ Jesus, 1873. (P. 1873.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 4. God Almighty, King of nations. Sovereignty of God. 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 5. God doth not bid thee wait. God faithful to His promises. Oct. 22, 1868, at Oakhampton. (P. 1869.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. 6. God of heaven, hear our singing. A Child's hymn for Missions. Oct. 22, 1869, at Leamington. Published in her Twelve Sacred Songs for Little Singers, 1870, and her Life Chords, 1880. 7. God will take care of you, All through the day. The Good Shepherd. In Mrs. Brock's Children's Hymn Book, 1881. 8. God's reiterated all. New Year. 1873, at Winterdyne. (C. 1873.) Published in Loyal Responses, 1878, and Life Mosaic, 1879. 9. Have you not a word for Jesus? Boldness for the Truth. Nov. 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 10. He hath spoken in the darkness. Voice of God in sorrow. June 10,1869, at Neuhausen. (P. 1870.) Published in Under the Surface, 1874, and in Life Mosaic, 1879. 11. Hear the Father's ancient promise. Promise of the Holy Spirit. Aug. 1870. Published in Under the Surface, 1874, and Life Mosaic, 1879. 12. Holy and Infinite! Viewless, Eternal. Infinity of God. 1872. Published in Under the Surf ace, 1874, and L. Mosaic, 1879. 13. Holy brethren, called and chosen. Election a motive for Earnestness. 1872. Published in Snepp's Songs of Grace & Glory, 1876. 14. I am trusting Thee, Lord Jesus. Faith. Sept. 1874, at Ormont Dessona. (P. 1874.) Published in Loyal Responses, 1878, and Life Chords, 1880. Miss Havergal’s tune, Urbane (Snepp's Songs of Grace & Glory, 1048), was composed for this hymn. The hymn was the author's "own favourite," and was found in her pocket Bible after her death. 15. I bring my sins to Thee. Besting all on Jesus. June, 1870. (P. 1870.) Printed in the Sunday Magazine, 1870, and Home Words, 1872. Published in Under the Surface, 1874, and Life Chords, 1880. 16. I could not do without Thee. Jesus All in All. May 7, 1873. (P. 1873.) Printed in Home Words, 1873, and published in Under the Surface, 1874, and Life Mosaic, 1879. 17. In full and glad surrender. Confirmation. Miss Havergal's sister says this hymn was “The epitome of her [Miss F. R. H.'s] life and the focus of its sunshine." It is a beautiful hymn of personal consecration to God at all times. 18. In the evening there is weeping. Sorrow followed by Joy. June 19, 1869, at the Hotel Jungfraublick, Interlaken. "It rained all day, except a very bright interval before dinner. Curious long soft white clouds went slowly creeping along the Scheinige Platte; I wrote “Evening Tears and Morning Songs” (Marg. reading of Ps. xxx. 5.)" (P. 1870.) Published in Under the Surface, 1874. 19. Increase our faith, beloved Lord. Increase of Faith desired. In Loyal Responses, 1878, in 11 stanzas of 4 lines, on St. Luke xvii. 5. It is usually given in an abridged form. 20. Is it for me, dear Saviour? Heaven anticipated. Nov. 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 21. Israel of God, awaken. Christ our Righteousness. May, 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 22. Jehovah's covenant shall endure. The Divine Covenant, 1872. Published in Snepp's Songs of Grace & Glory, 1876. 23 Jesus, blessed Saviour. New Year, Nov. 25, 1872, at Leamington. (P. 1873.) Printed in the Dayspring Magazine, Jan. 1873, and published in Life Chords, 1880. 24. Jesus only! In the shadow. Jesus All in All. Dec. 4, 1870, at Pyrmont Villa. (P. & C. 1871.) Published in Under the Surface, 1874, and in Life Mosaic, 1879. 25. Joined to Christ by [in] mystic union. The Church the Body of Christ. May, 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, Life Mosaic, 1879. 26. Just when Thou wilt, 0 Master, call. Resignation. In Loyal Responses, 1878, in 5 stanzas of 4 lines, and Whiting's Hymns for the Church Catholic, 1882. 27. King Eternal and Immortal. God Eternal. Written at Perry Villa, Perry Barr, Feb. 11, 1871, and Published in Snepp's Songs of Grace & Glory, 1876; Under the Surface, 1874 ; and Life Mosaic, 1879. 28. Light after darkness, Gain after loss. Peace in Jesus, and the Divine Reward. In Sankey's Sacred Songs and Solos, from her Life Mosaic, 1879. 29. Like a river glorious, Is God's perfect Peace. Peace. In her Loyal Responses, 1878, in 3 st. of 8 1., with the chorus, "Stayed upon Jehovah." In several collections. 30. Master, speak! Thy servant heareth. Fellowship with and Assistance from Christ desired. Sunday evening, May 19, 1867, at Weston-super-Mare. Published in Ministry of Song, 1869, and L. Mosaic, 1879. It is very popular. 31. New mercies, new blessings, new light on thy way. New Life in Christ. 1874, at Winterdyne. (C. 1874.) Published in Under His Shadow, 1879, Life Chords, 1880. 32. Not your own, but His ye are. Missions. Jan. 21, 1867. (C. 1867.) Published in Ministry of Song, 1869; Life Mosaic, 1879; and the Hymnal for Church Missions, 1884. 33. Now let us sing the angels' song. Christmas. In her Life Mosaic, 1879; and W. B. Stevenson's School Hymnal, 1880. 34. Now the daylight goes away. Evening. Oct. 17, 1869, at Leamington. Published in Songs for Little Singers, 1870, and Life Chords, 1880. It originally read, " Now the light has gone away." 35. Now the sowing and the weeping. Sorrow followed by Joy. Jan. 4, 1870, at Leamington. Printed in Sunday at Home, 1870 ; and published in Under the Surface, 1874, and L. Mosaic, 1879. 36. 0 Glorious God and King. Praise to the Father, Feb. 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 37. 0 Saviour, precious [holy] Saviour. Christ worshipped by the Church. Nov. 1870, at Leamington. (P. 1870.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 38. O thou chosen Church of Jesus. Election. April 6, 1871. Published in Under the Surface, 1874, and L. Mosaic, 1879. 39. O what everlasting blessings God outpoureth on His own. Salvation everlasting. Aug. 12, 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and L. Mosaic, 1879. 40. Our Father, our Father, Who dwellest in light. The blessing of the Father desired. May 14, 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. Miss Havergal's tune, Tertius, was composed for this hymn. 41. Our Saviour and our King. Presentation of the Church to the Father. (Heb. ii. 13.) May, 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and L. Mosaic, 1879. 42. Precious, precious blood of Jesus. The precious Blood. Sept. 1874, at Ormont Dessons. (C.) Published in Loyal Responses, 1878, and Life Chords, 1880. 43. Sing, O heavens, the Lord hath done it. Redemption. In her Life Mosaic, 1879, and the Universal Hymn Book, 1885. 44. Sit down beneath His shadow. Holy Communion. Nov. 27, 1870, at Leamington. (P. 1870.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 45. Sovereign Lord and gracious Master. Grace consummated in Glory. Oct. 22, 1871. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 46. Standing at the portal of the opening year. New Year. Jan. 4, 1873. Published in Under the Surface, 1874, and Life Chords, 1880. 47. To Thee, 0 Comforter divine. Praise to the Holy Spirit. Aug. 11, 1872, at Perry Barr. Published in Under the Surface 1874, and Life Mosaic, 1879. Miss Havergal's tune, Tryphosa, was written for this hymn. 48. True-hearted, whole-hearted, faithful and loyal. Faithfulness to the Saviour. In her Loyal Responses, 1878, and the Universal Hymn Book, 1885. 49. What know we, Holy God, of Thee? God's Spirituality, 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 50. Who is on the Lord's side? Home Missions. Oct. 13, 1877. Published in Loyal Responses, 1878, andLife Chords, 1880. 51. With quivering heart and trembling will. Resignation. July, 10, 1866, at Luccombe Rectory. (P. 1866.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. 52. Will ye not come to Him for life? The Gospel Invitation. 1873. Published in Snepp's Songs of Grace and Glory, 1876. 53. Worthy of all adoration. Praise to Jesus as the Lamb upon the throne. Feb. 26 1867, at Oakhampton. Published in Ministry of Song, 1869, and Life Mosaic, 1874. It is pt. iii. of the "Threefold Praise," and was suggested by the "Worthy is the Lamb," the "Hallelujah" and "Amen" choruses in Handel's Messiah. 54. Ye who hear the blessed call. The Invitation of the Spirit and the Bride. March, 1869, at Leamington. (P. 1869.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. Suggested by, and written for, the Young Men's Christian Association. 55. Yes, He knows the way is dreary. Encouragement. 1867. Published in Ministry of Song, 1869. Most of these hymns are given in Snepp's Songs of Grace and Glory, 1872]and 1876, his Appendix, 1874, and the Musical edition, 1880, and many of them are also in several other hymnbooks, including Hymns Ancient & Modern, Thring, Church Hymns, Hymnal Companion, &c, and some of the leading American collections. --John Julian, Dictionary of Hymnology (1907) ============================== Havergal, Frances Ridley, p. 496, i. Miss Havergal's Poetical Works were published in 2 vols. in 1884 (Lond., J. Nisbet); and the hymns therein are accompanied by notes. From these volumes, and the Havergal manuscript, we gather the following facts concerning additional hymns in common use: 1. In God's great field of labour. Work for Christ. Written Feb. 27, 1867, and published in her Ministry of Song, I860, and later works. In Snepp's Songs of Grace and Glory, 1872, it begins with stanza ii., "Sing to the little children." “The poem expresses her own life-ministry of song, and relates true incidents" in that life. [Hav. mss.] 2. Only a mortal's power. Consecration of Self to Christ. Published in her Loyal Responses, 1878, in 7 stanzas of 4 lines, and headed "Only.” In Common Praise, 1879, stanzas ii.-vi., are given for Confirmation as, "Only one heart to give." 3. Through the yesterday of ages. Jesus always the same. Written at Leamington, Nov. 1876, and published in her Loyal Responses, 1878. 4. What hast Thou done for me, 0 Thou my mighty Friend. Good Friday. Written at Leamington, Jan. 1877, and pub. in Loyal Responses, 1878. 5. Yes, He knows the way is dreary, p. 498, i. 55. This hymn was written at Shareshill Parsonage, Nov. 17, 1865, and first printed as one of Parlane's leaflets; then in Lyra Britannica, 1867; and later, in several of her books. It was "suggested by a letter from her niece, A. M. S., at school, and written to console her when weary, lonely, and the only absentee at the rejoicings for her brother J. H. S.'s coming of age." [Hav. mss.] --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) =================== Havergal, Frances R., pp. 426, ii., 1569, ii. During the past fifteen years Miss Havergal's hymns have been in great request by compilers of hymnals for Missions and Conventions. In addition to the large number already annotated in this Dictionary, the following are also in common use:— 1. Begin at once! in the pleasant days. [Temperance.] From her Poetical Works, vol. i., p. 303, into The Sunday School Hymnary, 1905. In her Poetical Works. It is given as a "Band of Hope Song," and dated "May, 1876." 2. God in heaven, hear our singing. An altered form of her "God of heaven, hear our singing," p. 497, i. 6. 3. Holy Father, Thou hast spoken. [Holy Spirit desired.] Written May 5, 1876. P. Works, 1874, ii., p. 261. 4. I love. I love my Master. [Jesus the object of love.] Written at Fins, Hants., July 16, 1876. In her Loyal Responses, 1878, and her Poetical Works, 18S4, ii., p. 274. 5. I love to feel that I am taught. [Love of Divine Teaching.] Written at Morecambe Bay, Aug., 1867, for her Ministry of Song, 1869. Included in her Poetical Works, 1884, i., p. 36. 6. Jesus, Thy life is mine. [Union with Christ.] Written June 2, 1876. Poetical Works, 1884, ii., p. 268. 7. Looking unto Jesus, Never need we yield. [Jesus, All in All.] Dated 1876. P. Works, 1884, ii., p. 253. 8. Master, how shall I bless Thy Name! [Holy Service.] Written at Whitby, Sept. 27, 1875. A long hymn of 17 stanzas of 6 lines. P. Works, 1884, ii., p. 280. 9. Resting on the faithfulness. [Union with Christ.] A metrical epitome of a dozen or more of the attributes of Our Lord and His manifestation of loving kindness towards men, in which the word "Resting" is used eighteen times. Written June 11, 1876. Poetical Works, 1884, ii., p. 260. 10. Singing for Jesus, our Saviour and King. [Praise of Jesus.] Written at Winterdyne, June 12. 1872; published in her Under the Surface, 1874, p. 94, and her P. Works, 1884, ii., p. 70. 11. Unfurl the Christian Standard with firm and fearless hand. [Courage for the Christian Warfare. This begins with st. iv. of her hymn, "Unfurl the Christian Standard, lift it manfully on high," written at Perry Barr, Sep. 23, 1872 ; published in her Under the Surface, 1874; and her Poetical Works, 1884, ii. 12. Unto him that hath Thou givest. [Growth in Grace.] Written at Leasowes, April 12, 1876. P. Works, 1884, ii. 259. Of these hymns Nos. 3, 4, 6, 7, 8, 9, and 12 were published in the first instance in J. Mountain's Hymns of Consecration and Faith, 1876. At the present time (1907) the number of Miss Havergal's hymns in common use reaches nearly one hundred. --John Julian, Dictionary of Hymnology, New Supplement (1907)

John Henry Newman

1801 - 1890 Person Name: Cardinal John H. Newman Hymnal Number: 100 Author of "Lead, Kindly Light" in Hymns for Worship Newman, John Henry , D.D. The hymnological side of Cardinal Newman's life and work is so small when compared with the causes which have ruled, and the events which have accompanied his life as a whole, that the barest outline of biographical facts and summary of poetical works comprise all that properly belongs to this work. Cardinal Newman was the eldest son of John Newman, and was born in London, Feb. 21, 1801. He was educated at Ealing under Dr. John Nicholas, and at Trinity College, Oxford, where he graduated in honours in 1820, and became a Fellow of Oriel in 1822. Taking Holy Orders in 1824, he was for a short time Vice-Principal of St. Alban's Hall, and then Tutor of Oriel. His appointment to St. Mary's, Oxford, was in the spring of 1828. In 1827 he was Public Examiner, and in 1830 one of the Select University Preachers. His association with Keble, Pusey, and others, in what is known as "The Oxford Movement," together with the periodical publication of the Tracts for the Times, are matters of history. It is well known how that Tract 90, entitled Bernards on Certain Passages in the Thirty-nine Articles, in 1841, was followed by his retirement to Littlemore; his formal recantation, in February, 1843, of all that he had said against Rome; his resignation in September of the same year of St. Mary's and Littlemore; and of his formal application to be received into the communion of the Church of Rome, Oct. 8, 1845. In 1848 he became Father Superior of the Oratory of St. Philip Neri, at Birmingham; in 1854 Rector of the newly founded Roman Catholic University at Dublin; and in 1858 he removed to the Edgbaston Oratory, Birmingham. In 1879 he was created a Cardinal, and thus received the highest dignity it is in the power of the Pope to bestow. Cardinal Newman's prose works are numerous, and his Parochial Sermons especially being very popular. His Apologia pro Vita Sua, 1864, is a lucid exposition and masterly defence of his life and work. Cardinal Newman's poetical work began with poems and lyrical pieces which he contributed to the British Magazine, in 1832-4 (with other pieces by Keble and others), under the title of Lyra Apostolica. In 1836 these poems were collected and published under the same title, and Greek letters were added to distinguish the authorship of each piece, his being δ. Only a few of his poems from this work have come into use as hymns. The most notable is, "Lead, kindly Light". His Tract for the Times, No. 75, On the Roman Breviary, 1836, contained translations of 14 Latin hymns. Of these 10 were repeated in his Verses on Religious Subjects, 1853, and his Verses on Various Occasions, 1865, and translations of 24 additional Latin hymns were added. Several of these translations are in common use, the most widely known being "Nunc Sancte nobis" ("Come, Holy Ghost, Who ever One"). His collection of Latin hymns from the Roman and Paris Breviaries, and other sources was published as Hymni Ecclesiae, in 1838, and again in 1865. His Dream of Gerontius, a poem from which his fine hymn, "Praise to the Holiest in the height," is taken, appeared in his Verses on Various Occasions, in 1868. Cardinal Newman's influence on hymnology has not been of a marked character. Two brilliant original pieces, and little more than half a dozen translations from the Latin, are all that can claim to rank with his inimitable prose. --John Julian, Dictionary of Hymnology (1907) ================= Newman, John Henry, p. 822, ii. He died at Edgbaston, Birmingham, Aug. 11, 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============== Newman, Card. J. H., pp. 802, ii.; 1581, ii. The following are also in use at the present time, but, except No. 13, almost exclusively in R. C. collections. The dates in brackets are those given in Newman's Verses, 1868; all thus marked were composed in the Birmingham Oratory at these dates:— i. In the Rambler, 1850. 1. In the far North our lot is cast. [S. Philip Neri.] (1850.) March, 1850, p. 250. In the Birmingham Oratory Hymn Book, 1857 and 1906, it begins, " On Northern coasts," and in the Parochial Hymn Book, 1880, with st. ii. " Founder and Sire! to mighty Rome." 2. The Angel-lights of Christmas morn. [Candlemas.] (1849.) March, 1850, p. 251. 3. There sat a Lady all on the ground. [B. V. M.] (1849.) May, 1850, p. 425. ii. Verses, 1853. 4. All is Divine which the Highest has made. [For an inclement May.] (1850.) 1853, p. 128. 5. Green are the leaves, and sweet the flowers. [May.] (1850.) 1853, p. 125. 6. My oldest friend, mine from the hour. [Guardian Angel] (1853.) 1853, p. 12. 7. The holy monks conceal'd from men. [S. Philip Neri.] (1850.) 1853, p. 134. 8. The one true Faith, the ancient Creed. [The Catholic Faith.] 1853, p. 140. 9. This is the saint of sweetness and compassion. [S. Philip Neri.] 1853, p. 136. Rewritten (1857) as "This is the saint of gentleness and kindness" in the Birmingham Oratory Hymn Book, 1857, No. 49. iii. Birmingham Oratory Hymn Book, 1857. 10. Help, Lord, the souls which Thou hast made. [The Faithful Departed.] (1857.) 1857, No. 76. iv. Birmingham Oratory H. Book, 1862. 11. I ask not for fortune, for silken attire. [S. Philip Neri.] (1857.) 1862, No. 54. 12. Thou champion high. [S. Michael.] (1862.) 1862, No. 41. v. Dream of Gerontius, 1866. 13. Firmly I believe and truly. [The Faith of a Christian.] 1866, p. 9; Verses, 1868, p. 318; The English Hymnal 1906. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907) ----- John Henry Newman was born in London, in 1801. He studied at Trinity College, Oxford, graduating B.A. in 1820, and was subsequently Fellow of Oriel College. In 1825, he became Vice Principal of S. Alban's Hall, and was Tutor of his college for several years. In 1828, he became incumbent of S. Mary's, Oxford, with the chaplaincy of Littlemore. In 1842, he went to preside over a Brotherhood he had established at Littlemore. He was the author of twenty-four of the "Tracts for the Times," amongst them the celebrated Tract No. 90, which brought censure upon its author. In 1845, he left the Church of England and entered the Church of Rome. He was appointed Father Superior of the Oratory of S. Philip Neri, at Birmingham, and in 1854, Rector of the new Roman Catholic University at Dublin, an office he filled till 1858. He has published a large number of works. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ====================

Edward Mote

1797 - 1874 Person Name: E. Mote Hymnal Number: 103 Author of "The Solid Rock" in Hymns for Worship Mote, Edward, was born in Upper Thames Street, London, Jan. 21, 1797. Through the preaching of the Rev. J. Hyatt, of Tottenham Court Road Chapel, he underwent a great spiritual change; and ultimately he became a Baptist minister. For the last 26 years of his life he was pastor at Horsham, Sussex, where he died Nov. 13, 1874. Mr. Mote published several small pamphlets; and also:- Hymns of Praise. A New Selection of Gospel Hymns, combining all the Excellencies of our spiritual Poets, with many Originals. By E. Mote. London. J. Nichols, 1836. The Originals number nearly 100. Concerning the authorship of one of these original hymns much uncertainty has existed. The hymn is:— 1. Nor earth, nor hell my soul can move. [Jesus All in All.] In 6 stanzas of 4 lines, with a refrain. Mr. Mote's explanation, communicated to the Gospel Herald, is:— "One morning it came into my mind as I went to labour, to write an hymn on the ‘Gracious Experience of a Christian.' As I went up Holborn I had the chorus, ‘On Christ the solid Rock I stand, All other ground is sinking sand.’ In the day I had four first verses complete, and wrote them off. On the Sabbath following I met brother King as I came out of Lisle Street Meeting . . . who informed me that his wife was very ill, and asked me to call and see her. I had an early tea, and called afterwards. He said that it was his usual custom to sing a hymn, read a portion, and engage in prayer, before he went to meeting. He looked for his hymnbook but could find it nowhere. I said, ‘I have some verses in my pocket; if he liked, we would sing them.' We did; and his wife enjoyed them so much, that after service he asked me, as a favour, to leave a copy of them for his wife. 1 went home, and by the fireside composed the last two verses, wrote the whole off, and took them to sister King. . . As these verses so met the dying woman's case, my attention to them was the more arrested, and I had a thousand printed for distribution. I sent one to the Spiritual Magazine, without my initials, which appeared some time after this. Brother Rees, of Crown Street, Soho, brought out an edition of hymns [1836], and this hymn was in it. David Denham introduced it [1837] with Rees's name, and others after... . Your inserting this brief outline may in future shield me from the charge of stealth, and be a vindication of truthfulness in my connection with the Church of God." The form in which the hymn is usually found is:— 2. My hope is built on nothing less (st. ii.), sometimes in 4 stanzas, and at others in 5 st., and usually without the refrain. The original in the author's Hymns of Praise, 1836, is No. 465, and entitled, "The immutable Basis of a Sinner's hope." Bishop Bickersteth calls it a "grand hymn of faith." It dates circa 1834, and is in extensive use. [Rev. W. R. Stevenson, M.A.] --John Julian, Dictionary of Hymnology (1907)

Ray Palmer

1808 - 1887 Person Name: Rev. Ray Palmer Hymnal Number: 111 Author of "My Faith Looks Up to Thee" in Hymns for Worship Ray Palmer (b. Little Compton, RI, 1808; d. Newark, NJ, 1887) is often considered to be one of America's best nineteenth-century hymn writers. After completing grammar school he worked in a Boston dry goods store, but a religious awakening prodded him to study for the ministry. He attended Yale College (supporting himself by teaching) and was ordained in 1835. A pastor in Congregational churches in Bath, Maine (1835-1850), and Albany, New York (1850-1865), he also served as secretary of the American Congregational Union (1865-1878). Palmer was a popular preacher and author, writing original poetry as well as translating hymns. He published several volumes of poetry and hymns, including Sabbath Hymn Book (1858), Hymns and Sacred Pieces (1865), and Hymns of My Holy Hours (1868). His complete poetical works were published in 1876. Bert Polman =================== Palmer, Ray, D.D., son of the Hon. Thomas Palmer, a Judge in Rhode Island, was born at Little Compton, Rhode Island, Nov. 12, 1808. His early life was spent at Boston, where he was for some time clerk in a dry-goods store. At Boston he joined the Park Street Congregational Church, then under the pastoral care of Dr. S. E. Dwight. After spending three years at Phillips Academy, Andover, he entered Yale College, New Haven, where he graduated in 1830. In 1835 he became pastor of the Central Congregational Church, Bath, Maine. During his pastorate there he visited Europe in 1847. In 1850 he was appointed to the First Congregational Church, at Albany, New York, and in 1865 Corresponding Secretary to the American Congregational Union, New York. He resigned in 1878, and retired to Newark, New Jersey. He died at Newark, Mar. 29, 1887. Dr. Palmer's published works in prose and verse include:-- (1) Memoirs and Select Remains of Charles Pond, 1829; (2) The Spirit's Life, a Poem, 1837; (3) How to Live, or Memoirs of Mrs. C. L. Watson, 1839; (4) Doctrinal Text Book, 1839; (5) Spiritual Improvement, 1839, republished as Closet Hours in 185; (6) What is Truth? or Hints on the Formation of Religious Opinions, 1860; (7) Remember Me, or The Holy Communion, 1865; (8) Hymns and Sacred Pieces, with Miscellaneous Poems, 1865; (9) Hymns of my Holy Hours, and Other Pieces, 1868; (10) Home, or the Unlost Paradise, 1873; and (11) Voices of Hope and Gladness, 1881. Most of Dr. Palmer's hymns have passed into congregational use, and have won great acceptance. The best of them by their combination of thought, poetry, and devotion, are superior to almost all others of American origin. The first which he wrote has become the most widely known of all. It is:— 1. My faith looks up to Thee. Faith in Christ. This hymn was written by the author when fresh from College, and during an engagement in teaching in New York. This was in 1830. The author says concerning its composition, "I gave form to what I felt, by writing, with little effort, the stanzas. I recollect I wrote them with very tender emotion, and ended the last line with tears." A short time afterwards the hymn was given to Dr. Lowell Mason for use, if thought good, in a work then being compiled by him and Dr. T. Hastings. In 1831 that work was published as Spiritual Songs for Social Worship: adapted to the use of Families, &c. Words and Music arranged by Thomas Hastings, of New York, and Lowell Mason of Boston. It is No. 141 in 4 stanzas of 8 lines, entitled "Self Consecration," and accompanied with the tune by Dr. L. Mason, there given as "My faith looks up to Thee, "but subsequently known as Olivet. (Orig. text of hymn in Thring's Collection, 1882.) It has passed into most modern collections in all English-speaking countries, and has been rendered into numerous languages. That in Latin, by H. M. Macgill (p. 708, ii.), begins "Fides Te mea spectat." 2. Fount of everlasting love. Praise for renewed Spiritual Life. This also appeared in the Spiritual Songs, &c, 1831, No. 191, in 4 stanzas of 4 lines, and headed "Praise for a Revival." The hymns which are given below are all in Dr. Palmer's Poetical Works, N. Y., 1876, and the dates appended in brackets are those given by him in that work. 3. Thou who roll'st the year around. (1832.) Close of the Year. In several American collections. 4. Away from earth my spirit turns. (1833.) Holy Communion. Appeared in Lowell Mason's Union Hymns, in 4 stanzas of 4 lines. In the Church Praise Book, N. Y.. 1882, it begins with st. ii., "Thou, Saviour, art the Living Bread." 5. Before Thy throne with tearful eyes. (1834.) Liberty of Faith. 6. Stealing from the world away. (1834.) Evening. Written at New Haven in 1834, and is very popular in America. 7. Thine [Thy] holy day's returning. (1834.) Sunday Morning. 8. Wake thee, 0 Zion. (1862.) Zion Exultant. 9. We stand in deep repentance. (1834.) Lent. This last, No. 9, in common with Nos. 10, 11, 12, is marked "original," in the Presbyterian Parish Hymns, 1843. Probably they were given to the editors of that book in manuscript, and had not previously appeared. 10. And is there, Lord, a rest? (1843.) Rest in Heaven. Written at Bath, Maine, in 1843. 11. 0 sweetly breathe the lyres above. Consecration to Christ. This was accidentally omitted from Dr. Palmer's Poetical Works, 18?6. S. W. Duffield says:— "It was written in the winter of 1842-43, at a time of revival. At the previous Communion several had been received under circumstances that made Doddridge's hymn, ‘0 happy day that fixed my choice 'a most appropriate selection. Not caring to repeat it, and needing something similar, Dr. Palmer composed the present hymn." English Hymns, N. Y., 1886, p. 432. 12. When downward to the darksome tomb. (1842.) Death Contemplated. Written at Bath, Maine, 1842. From 1843 there comes a long break, and Dr. Palmer seems to have done no more hymn-writing until called upon by Professors Park and Phelps, of Andover, for contributions to their Sabbath Hymn-Book, 1858. His hymns written for that important collection rank amongst the best that America has produced. This is specially true of the first four (Nos. 13-16) from the Latin. 13. Jesus, Thou joy of loving hearts. (l858.) Translation of a cento from "Jesu dulcis memoria" (p. 588, ii.). 14. 0 Bread to Pilgrims given. (1858.) Translation of “O esca viatorum" (q.v.). 15. 0 Christ our King, Creator Lord. (1858.) Translation of “Rex Christe, factor omnium " 16. Come Holy Ghost, in love. (1858.) Translation of “Veni Sancte Spiritus" (q.v.) 17. Jesus, these eyes have never seen. (1858.) Christ loved, though unseen. This hymn is accounted by many as next in merit and beauty to "My faith looks up to Thee." 18. Lord, my weak thought in vain would climb. (1858.) God Unsearchable. This hymn deals with the mysteries of Predestination in a reverent and devout manner. 19. Thy Father's house! thine own bright home. (1858.) Heaven. The next group, Nos. 20-27, appeared in Dr. Robinson's Songs for the Sanctuary, 1865. 20. Lord, Thou wilt bring the joyful day. (1864.) Contemplation of Heaven. Written in New York City. 21. Eternal Father, Thou hast said. (i860.) Missions. 22. Jesus, Lamb of God, for me. (1863.) Jesus, the Way of Salvation. Written in Albany, New York. 23. Take me, 0 my Father, take me. (1864.) Lent. 24. Wouldst thou eternal life obtain. (1864.) Good Friday. 25. Come Jesus, Redeemer, abide Thou with me. (1864.) Holy Communion. 26. Lord, Thou on earth didst love Thine own. (1864.) Fellowship with Christ. 27. Thou, Saviour, from Thy throne on high. (1864.) Prayer. The next four (Nos. 28-31) present another group. They appeared in D. E. Jones's Songs for the New Life, 1869, and the Reformed Dutch Hymns of the Church, N. Y., 1869. The dates of composition are from Dr. Palmer's Poems, 1876. 28. Lord, Thou hast taught our hearts to glow. (1865.) Ordination, or Meeting of Ministers. 29. When inward turns my searching gaze. (1868.) Evening. 30. 0 Jesus, sweet the tears I shed. (1867.) Good Friday. 31. Jesus, this [my] heart within me burns. (1868.) Love. The hymns which follow are from various sources. 32. 0 Christ, the Lord of heaven, to Thee. (1867.) Universal Praise to Christ. Appeared in the author's Hymns of my Holy Hours, 1867. It is a hymn of great merit, and is widely used. 33. Behold the shade of night is now receding. (1869.) A translation of "Ecce jam noctis." (p. 320, i., and Various). 34. Hid evening shadows let us all be waking. (1869.) A translation of "Nocte surgentes" (p. 809, i.). 35. I give my heart to Thee. (Aug. 20, 1868.) A translation of "Cor meum Tibi dedo," p. 262, ii. 36. Holy Ghost, that promised came. (1873.) Whitsuntide. From the author's Poems, 1876. 37. 0 Holy Comforter, I hear. The Comforter. Appeared in the Boston Congregationalist, September 7th, 1867. 38. Lord, when my soul her secrets doth reveal. (1865.) Holy Communion. Most of the foregoing hymns are in common in Great Britain, and all are found in one or more American hymnbooks of importance. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Palmer, Ray, D.D., p. 877, i. The following original hymns by Dr. Palmer are also in common use:— 1. O Rock of Ages, since on Thee. Faith. From his Poetical Works, 1876, p. 27, where it is dated 1869. Bp. Bickersteth says "This hymn"... is "worthy of Luther." (Note Hymnal Companion, ed. 1876.) 2. Thy holy will, my God, be mine. Resignation. From his Hymns of my Holy Hours, &c, 1868, p. 47. Also in his P. Works, 1876, dated 1867. 3. We praise Thee, Saviour, for Thy grace. Holy Communion. From his Hymns and Sacred Pieces, &c, 1865. Also in P. Works, 1876, dated 1864. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ========== Ray Palmer was born at Little Compton, Rhode Island, in 1808. He studied at Phillip's Academy, Andover, Mass., and graduated at Yale College in 1830. In 1835, he was ordained pastor of a Congregational Society in Bath, Maine, from which he removed, in 1850, to the pastorate of a Congregational Society in Albany, N.Y. He has published many hymns, some of his own authorship, and some translations. He has published some sermons and reviews. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872.

Will L. Thompson

1847 - 1909 Person Name: W. L. T. Hymnal Number: 119 Author of "Softly and Tenderly" in Hymns for Worship Will Lamartine Thompson (1847-1909) Born: November 7, 1847, East Liverpool, Ohio. Died: September 20, 1909, New York, New York. Buried: Riverview Cemetery, East Liverpool, Ohio. Rebuffed in an early attempt to sell his songs to a commercial publisher, Thompson started his own publishing company. He later expanded, opening a store to sell pianos, organs and sheet music. Both a lyricist and composer, he ensured he would always remember words or melodies that came to him at odd times: "No matter where I am, at home or hotel, at the store or traveling, if an idea or theme comes to me that I deem worthy of a song, I jot it down in verse. In this way I never lose it." Thompson took ill during a tour of Europe, and his family cut short their travels to return home. He died a few weeks later. Music-- 1.Jesus Is All the World to Me 2.Lead Me Gently Home, Father 3.Softly and Tenderly Jesus Is Calling 4.There’s a Great Day Coming --hymntime.com/tch ================================== Various biographical sketches and newspaper articles about Thompson are available in the DNAH Archives.

Pages

Export as CSV

User Links

User Links

Discover

Collections

Connect

Search

Collections

Discover

Pages