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Johann Jakob Schütz

1640 - 1690 Person Name: Johann Jacob Schuetz Hymnal Number: d269 Author of "Was mich auf dieser Welt betruebt" in English and German Gospel Songs, or The Ebenezer Hymnal Schütz, Johann Jakob, was born Sept. 7, 1640, at Frankfurt am Main. After studying at Tübingen (where he became a licentiate in civil and canon law), he began to practise as an advocate in Frankfurt, and in later years with the title of Rath. He seems to have been a man of considerable legal learning as well as of deep piety. He was an intimate friend of P. J. Spener; and it was, in great measure, at his suggestion, that Spener began his famous Collegia Pietatis. After Spener left Frankfurt, in 1686, Schütz came under the influence of J. W. Petersen; and carrying out Petersen's prin¬ciples to their logical conclusion, he became a Separatist, and ceased to attend the Lutheran services or to communicate. He died at Frankfurt, May 22, 1690 (Koch, iv. 220; Blätter fur Hymnologie, Feb. 1883). Schütz is known as an author by two tractates; one being his Christliche Lebensregeln, Frankfurt, 1677; the other, that which contains his hymns, Christliches Gedenckbüchlein, zu Beforderung eines anfangenden neuen Lebens, &c, Frankfurt am Main, 1675 [Library of the Predigerministerium at Frankfurt]. This work includes 5 hymns, in a separate section, which is headed, “Hierauf folgen etliche Gesänge." These hymns are:— i. Die Wollust dieser Welt. ii. Was inich auf dieser Welt betrübt. iii. So komm, geliebte Todes-Stund. iv. Scheuet ihr, ihr matten Glieder. v. Sei Lob und Ehr dem höchsten Gut. Of these No. v. is undoubtedly by Schütz, and the other four exhibit much the same style of thought as, and frequent parallels to, the prose portions of the work. None of these have been traced earlier than 1675; and until this has been done, it is pretty safe to ascribe them all to Schütz. Three of these hymns have passed into English, viz.:— i. Sei Lob und Ehr dem höchsten Gut. Praise and Thanksgiving. First published in 1675, as above, No. v. It is founded on Deut. xxxii. 3; entitled, "Hymn of Thanksgiving ;" and is in 9 stanzas of 6 lines, and the refrain, "Gebt unserm Gott die Ehre”. Koch, iv. 220, speaks of this hymn as "outweighing many hundred others; and a classical hymn, which, from its first appearance, attracted unusual attention." And Lauxmann, in Koch, viii. 334-339, relates how delighted J. J. Moser was, when, on entering church the first Sunday after his captivity at Hohentwiel, he heard this hymn, and how heartily he joined in it; how it comforted the dying G. C. Rieger, of Stuttgart, on Tuesday, in Easter Week, 1743, and many other incidents. Translations in common use:— 1. All Glory to the Sov'reign Good. This is a full and good translation by J. OJacobi, in his Psalter Germanica, 2nd ed., 1732, p. 151, where it is entitled, "The Malabarian Hymn." 2. All glory be to God most high. A good translation by A. T. Russell, of st. i., iv., viii., for the Dalston Hospital Hymn Book, 1848, No. 59. 3. All praise and thanks to God most high. This is a good tr., omitting st. ix., by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 146. 4. Sing praise to God Who reigns above. A good tr., omitting st. ix., contributed by Miss Cox to Lyra Eucharistica, 1864, p. 33, and included in her Hymns from the German, 1864, p. 235. 5. To God a joyful anthem raise. A good tr. of st. i., ii., iv., v., viii., by J. M. Sloan, as No. 314, in J. H. Wilson's Service of Praise, 1865. The following are also translated into English:— ii. So komm, geliebte Todes-Stund. For the Dying. First published in 1675, as above, No. iii., in 11 st. of 8 1., entitled, "The thoughts on Death of a Royal Princess, after the usual interpretation of Job xix. 25." This Princess was Sophie Elisabethe. daughter of Duke Philipp Ludwig, of Holstein-Sonderburg (b. at Homburg vor der Hohe, May 4, 1653; married, in 1676. to Duke Moritz, of Sachse-Zeitz; d. at Schleusingen, Aug. 19, 1684), who had been a regular attender at Spener's conferences at Frankfurt, and thus associated with Schütz. This hymn has often been ascribed to her; and she had already chosen Job xix. 25, as the text of her funeral sermon. But it is more probable that both hymns were written by Schütz for her use, or in her honour. The trs. are :—(1) "Come, happy hour of death, and close." By Dr. G. Walker, 1860, p. 56. (2) "O come, delightful hour of death." By Dr. G. Walker, 1860, p. 106. iii. Was mich auf dieser Welt betriibt. Earthly Vanities. This hymn, on Renunciation of the World, first appeared in 1675, as above, No. ii., in 4 st. of 10 1., and entitled "From the World to God." It has sometimes been erroneously ascribed to Michael Franck. It is tr. as "The woes that weigh my body down." By Miss Manington, 1863, p. 32. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

M. M. Wells

1815 - 1895 Person Name: Marcus M. Wells Hymnal Number: d93 Author of "Holy Spirit, faithful Guide" in English and German Gospel Songs, or The Ebenezer Hymnal Converted to Christianity as a youth at a mission in Buffalo, New York, Marcus Morris Wells (b. Cooperstown, NY, 1815; d. Hartwick, NY, 1895) spent most of his life near Hartwick as a farmer and maker of farm implements. He is remembered in hymnody for writing both the text and tune of "Holy Spirit, Faithful Guide." "On a Saturday afternoon, October 1858, while at work in my cornfield, the sentiment of the hymn came to me," writes Wells. "The next day, Sunday, being a very stormy day, I finished the hymn and wrote the tune for it and sent it to Prof. I. B. Woodbury." Isaac Woodbury was the editor of the New York Musical Pioneer, and the original text and tune were first published in that periodical's November 1858 issue. Bert Polman ================= Wells, Marcus M. Concerning this author and his hymn we have no information beyond the following facts:— Holy Spirit, faithful Guide. [Whitsuntide.] Appeared in The Sacred Lute, by T. E. Perkins, N.Y., undated [1864], p. 373, with music. Both words and music are attributed therein to M. M. Wells. The hymn has since been repeated in several English and American collections, including I. D. Sankey's Sacred Songs and Solos, 1878. It is dated 1858. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Erdmann Neumeister

1671 - 1756 Hymnal Number: d9 Author of "Also hat Gott die Welt geliebt, dass er sein" in English and German Gospel Songs, or The Ebenezer Hymnal Neumeister, Erdmann, son of Johann Neumeister, schoolmaster, organist, &c, at Uechteritz, near Weissenfels, was born at Uechteritz, May 12, 1671. He entered the University of Leipzig in 1689, graduated M.A. in 1695, and was then for some time University lecturer. In June 1697 he was appointed assistant pastor at Bibra, and in 1698 pastor there, and assistant superintendent of the Eckartsberg district. He was then, in 1704, called by Duke Johann Georg, to Weissenfels as tutor to his only daughter, and assistant court preacher, and shortly afterwards court preacher. After the death of this princess, Neumeister was invited by the Duke's sister (she had married Count Erdmann II. von Promnitz) to Sorau, where on New Year's Day, 1706, he entered on the offices of senior court-preacher, consistorialrath, and superintendent. Finally, in 1715, he accepted the appointment of Pastor of St. James's Church at Hamburg, entering on his duties there Sept. 29, 1715. He died at Hamburg, Aug. 18 (not 28), 1756 (Bode, p. 120; Allgemeine Deutsche Biographie. xxiii. 543, &c). Neumeister was well known in his day as an earnest and eloquent preacher, as a vehement upholder of High Lutheranism, and as a keen controversialist against the Pietists and the Moravians by means of the pulpit as well as the press. His underlying motive was doubtless to preserve the simplicity of the faith from the subjective novelties of the period. He was the author of one of the earliest historico-critical works on German Poetry (1695"); and of many Cantatas for use in church, of which form of Fervice he may be regarded as the originator. He had begun to write hymns during his student days, and in later years their composition was a favourite Sunday employment. He takes high rank among the German hymn-writers of the 18th century, not only for the number of his productions (over 650), but also for their abiding value. A number are founded on well-known hymns of the 16th and 17th century; and many of his later productions are inferior. Of his earlier efforts many soon took and still hold their place as standard German hymns; and deservedly so, for their simple, musical style, scripturalness, poetic fervour, depth of faith and Christian experience, and for their clear-cut sayings which have almost passed into proverbial use. They appeared principally in the following works:— 1. DerZugang zum Gnadenstuhle Jesu Christo. This was a devotional manual of preparation for Holy Communion, with interspersed hymns. The first edition appeared at Weissenfels in 1705, the 2nd 1707, 3rd 1712, 4th 1715. The earliest edition of which precise details are available is the 5th edition 1717, from which Wetzel, ii. 231, quotes the first lines of all the 77 hymns (the page references to the earlier eds. given by Fischer appear to be conjectural); and the earliest ed. available for collation was the 7th edition, 1724 [Göttingen University Library]. In the later editions many hymns are repeated from his other works. 2. Fünffache Kirchen-Andachten, Leipzig 1716 [Wernigerode Library], a collected edition of his Cantatas (Wernigerode Library has the 1704 ed. of his Geistliche Cantaten), and similar productions. A second set (Fortgesetzte) appeared at Hamburg in 1726 [Hamburg Town Library]; and a third set (Dritter Theil) at Hamburg in 1752 [Hamburg Town Library]. 3. Evangelischer Nachklang, Hamburg, 1718 [Hamburg Town Library], with 86 hymns on the Gospels for Sundays and Festivals, originally written to form conclusions to his sermons. A second set of 86 appeared as the Anderer Theil at Hamburg, 1729 [Hamburg Town Library]. Those of Neumeister’s hymns which have passed into English are:— i. Gott verlasst die Seinen nioht, Ei so fahret hin ihr Sorgen. Cross and Consolation. In his Evangelical Nachklang, 1718, No. 71, p. 149, in 5 stanzas of 8 lines, appointed for the 25th Sunday after Trinity, in Burg's Gesang-Buch, Breslau, 1746, it appears in two forms. No. 127 is the original with alterations, and arranged in 11 stanzas of 4 lines, with the refrain "Gott verlässt die Seinen nicht." No. 128 is a form in 3 stanzas of 6 lines, rewritten to the melody, "Jesus meine Zuversicht", and beginning with stanza iii. line 5, of the original, viz. "Gott verlässt die Seinen nicht, Nach dem Seufzen, nach dem Weinen." ii. Jesu, grosser Wunderstern. Epiphany. In his Kirchen-Andachten, 1716, p. 646, in 4 st. of 6 1., with the motto, Auf ihr Christen insgemein! Stellt euch mit den Weisen ein. Jesus muss geschenket sein." It is a hymn on the Gifts of the Magi, and the spiritual sense in which we can offer the same—-the Gold of Faith, the Frankincense of Prayer, the Myrrh of Penitence. In the Berlin Geistliche Lieder, ed. 1863, No. 208. Translated as:— 1. Jesus! great and wondrous star. A good and full translation by E. Cronenwett, as No. 52 in the Ohio Lutheran Hymnal, 1880. iii. Jesus nimmt die Sünder an! Saget doch dies Trostwort Allen. Lent. The best hymn of its author. First published in his Evangelical Nachklang, 1718, No. 47, p. 96, in 8 stanzas of 6 lines, founded on the Gospel for the 3rd Sunday after Trinity (St. Luke xv. 1-7), and also suggested by St. Matt. xi. 28, and Isaiah i. 18. It has come into very extensive German use, especially at Mission services at home and abroad. In the Berlin Geistliche Lieder, ed. 1863, No. 110. The translations are:— 1. This man sinners doth receive. In full by Dr. H. Mills, in his Horae Germanicae, 1845 (1856, p. 73). His translations of stanzas i., ii., iv., v. are included in the American Lutheran General Synod's Collection, 1850-52, No. 844. 2. Jesus sinners doth receive! Spread the word of consolation. A good translation of stanzas i., iii.—v., by A. T. Russell, as No. 47 in the Dalston Hospital Hymn Book, 1848, repeated in his own Psalms & Hymns, 1851. 3. Jesus is the sinner's Friend. A good and full translation by Miss Dunn in her Hymns from the German, 1857, p. 82. Her translations of stanzas i., ii., iv. are No. 46 in Dr. Pagenstecher's Collection, 1864. 4. Sinners Jesus will receive. A full and good translation by Mrs. Bevan in her Songs of Eternal Life, 1858, p. 23. Repeated in full in L. Rehfuess's Church at Sea, 1868, p. 50, and, abridged, in the English Presbyterian Psalms & Hymns, 1867, and Flett's Collection, Paisley, 1871. In Dr. W. F. Stevenson's Hymns for Church & Home, 1873, stanzas i., v., vi., vii. are included, altered, and beginning "Jesus sinners will receive; Say this word of grace to all;" and this form is also in the Baptist Hymnal, 1879. Other translations are :— (l) "My Jesus the sinner receives." By Miss Warner, 1869, p. 51. (2) "Jesus sinners doth receive! Tell to all." By R. Massie in the Day of Rest, 1811. The hymn "Jesus sinners will receive, When they fall," by E. Cronenwett, in 5 stanzas, in the Ohio Lutheran Hymnal, 1880, is marked as a translation of Neumeister. It follows Neumeister in metre, but seems rather a paraphrase of the hymn "Jesus nimmt die Sünder an, Drum so will ich nicht verzagen." This hymn is by Ludwig Heinrich Schlosser [b. Sept. 1, 1663, at Darmstadt; d. Aug. 18,1723, as pastor at Frankfurt am Main], and appeared in the Appendix to the Frankfurt ed., 1693, of Crüger's Praxis, and in his own Stilles Lob Gottes in dern geistlichen Zion, Frankfurt a. M , 1724 (see Wetzel, iv. 433; Kambach's Anthologie, vi p. xi., &c). In Burg's Gesang-Buch, Breslau, 1746, the Neumeister hymn is given as No. 1593 and marked as by G. G. Hofmann, and the Schlosser hymn as No. 1592 and marked as by Neumeister. Hence perhaps the confusion. Hymns not in English common use:--. iv. Bleib, Jesu, bleib bei mir. For the Dying. In his Evangelical Nachklang, 171S, No. 31, p. 64, in 7 st., entitled "For the Second Day of Easter." In the Berlin Geistliche Lieder, ed. 1863, No. 1434. Translated as "Jesus, near me still abide." By Miss Dunn, 1857, p. 117. v, Herr Jesu Christ, mein höchstes Gut. Love to Christ. One of his best and most popular hymns, apparently written for use at the Sunday celebration of Holy Communion in the castle at Weissenfels. It seems to have appeared in his Zugang, 1705 (Wetzel, ii. 232, cites it as in the 5th edition 1717. In the 8th ed. 1724, p. 17, entitled “Hymn of Consolation from Ps. lxxiii. 23-28 ), and is included in the Halle Stadt Gesang-Buch,1711, No. 524 in 6 st. In Freylinghausen, 1714, it begins "Herr Jesu Christ, mein Fleisch und Blut." In Porst's Gesang-Buch,ed. 1855, No. 546. The translations are (1) "All my desires are fix'd on Thee" (st. iii.). By P. H. Molther as pt. ot No. 401 in the Moravian Hymn Book 1801 (1886, No. 448). (2) "Lord Jesus Christ, my spirit's health." By Dr. H. Mills, 1845 (1856, p. 115). vi. Herr Jesu, meines Lebens Heil. Evening. Apparently in his Zugang, 1705 (Wetzel, ii. 232, as in ed. 1717. In ed. 1724, p. 284 in 10 st), and included in the Halle Stadt Gesang-Buch, 1711, No. 426. In Burg's Gesang-Buch, Breslau, 1746, No. 1844. Translated as (1) "Now I'll lie down and sleep in Thee"(st. vi.), as pt. of No. 750 in the Moravian Hymn Book, 1789 (1849, No. 1137). (2) "Lord Jesu! Thou my life's true health." By H. J. Buckoll, 1842, p. 92. vii. Ich bin bei allem Kummer stille. Trust in God. Included in the 5th ed. 1717 of his Zugang (Wetzel, ii. 232), and in the ed. 1724, p. 594, in 6 stanzas, founded on Ps. lxxvii. 11. In the Berlin Geistliche Lieder, ed. 1863, No. 911. It has been translated into English through the recast by J. S. Diterich "Herr, mache meine Seele stille," which is No. 169, in 7 stanzas, in the Berlin Gesang-Buch,1765 (Berlin Gesang-Buch, 1829, No. 599). Translated as "Lord, make my spirit still." By Miss Warner, 1869, p. 26. viii. Ich weiss dass mein Erlöser lebet. For the Dying. In his Evangelical Nachklang, 1718, No. 32, in 5 st., entitled "On the Third Day of Easter." In Bunsen's Allgemeine Gesang-Buch, 1846, No. 437, in 4 stanzas. Translated as "I know that my Redeemer liveth, And as He lives." A good translation from Bunsen in Reid's Praise Book, 1872. ix. Ob Menschen klug und weise sein. Spiritual Wisdom. In his Evangelical Nachklang, 1718, No. 12, p. 24, in 6 stanzas, for the 1st Sunday after Epiphany. In the Berlin Geistliche Lieder, ed. 1863. Translated as “Here many wise and prudent grow." By Dr. H. Mills, 1845 (1856, p. 109). x. So ist die Woche nun geschlossen. Saturday Evening. Apparently in his Zugang, 1705 (Wetzel, ii. 233, cites it as in ed. 1717. In the ed. 1724, p. 552, in 9 st. entitled "Hymn for the close of the Week"). In the Berlin Geistliche Lieder, ed. 1863. Translated as “Thou, Lord, Thy love art still bestowing." By H. J. Buckoll, 1842. xi. Wie Gott will, also will ich sagen. Trust in God. Wetzel ii. 214, cites this as in his Zugang, 1717 (ed. 1724, p. 570, in 8 stanzas). In the Berlin Geistliche Lieder, ed. 1863, No. 919. Translated as “As Thou wilt, my God! I ever say” By Miss Borthwick, in Hymns from the Land of Luther, 1858, p. 44 (1884, p. 166), and thence in Bishop Ryle's Collection 1860, No. 163. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Priscilla Jane Owens

1829 - 1907 Person Name: Priscilla J. Owens Hymnal Number: d62 Author of "I am content with thee" in English and German Gospel Songs, or The Ebenezer Hymnal Owens, Priscilla Jane, was born July 21, 1829, of Scotch and Welsh descent, and is now (1906) resident at Baltimore, where she is engaged in public-school work. For 50 years Miss Owen has interested herself in Sunday-school work, and most of her hymns were written for children's services. Her hymn in the Scotch Church Hymnary, 1898, "We have heard a joyful sound" (Missions), was written for a Sunday-school Mission Anniversary, and the words were adapted to the chorus "Vive le Roi" in the opera The Huguenots. [Rev. James Bonar, M.A.] --John Julian, Dictionary of Hymnology, Appendix II (1907) ========================= Owens, Priscilla Jane. (July 21, 1829--December 5, 1907). Of Scottish and Welsh ancestry, she spent her entire life in Baltimore. She was a public school teacher there for 49 years. She was a member of the Union Square Methodist Church and took particular interest in its Sunday School. Her literary efforts, both in prose and poetry, appeared in such religious periodicals as the Methodist Protestant and the Christian Standard. --William J. Reynolds, DNAH Archives

P. P. Bliss

1838 - 1876 Person Name: Philip P. Bliss Hymnal Number: d64 Author of "Ewig frei, O fasst es, ihr Suender" in English and German Gospel Songs, or The Ebenezer Hymnal Philip P. Bliss (b. Clearfield County, PA, 1838; d. Ashtabula, OH, 1876) left home as a young boy to make a living by working on farms and in lumber camps, all while trying to continue his schooling. He was converted at a revival meeting at age twelve. Bliss became an itinerant music teacher, making house calls on horseback during the winter, and during the summer attending the Normal Academy of Music in Genesco, New York. His first song was published in 1864, and in 1868 Dwight L. Moody advised him to become a singing evangelist. For the last two years of his life Bliss traveled with Major D. W. Whittle and led the music at revival meetings in the Midwest and Southern United States. Bliss and Ira D. Sankey published a popular series of hymn collections entitled Gospel Hymns. The first book of the series, Gospel Songs, was published in 1874. Bliss's tragic death at the age of thirty-eight happened near the end of 1876. Philip P. Bliss and his wife were traveling to Chicago to sing for the evangelistic services led by Daniel W. Whittle at Dwight L. Moody's Tabernacle. But a train wreck and fire en route claimed their lives. Bert Polman ================= Bliss, Philip, b. at Clearfield County, Pennsylvania, July 9, 1838. In 1864 he went to Chicago in the employ of Dr. George F. Root, the musician, where he was engaged in conducting musical Institutes, and in composing Sunday School melodies. Originally a Methodist, he became, about 1871, a choirman of the First Congregational Church, Chicago, and the Superintendent of its Sunday Schools. In 1874 he joined D. W. Whittle in evangelical work. To this cause he gave (although a poor man) the royalty of his Gospel Songs, which was worth some thirty thousand dollars. His death was sudden. It occurred in the railway disaster at Ashtabula, Ohio, Dec. 30, 1876. ... Some of his verses have obtained wide popularity in most English-speaking countries. The more widely known, and specially those which are found in collections in use in G. Britain, are in the following American works:— i. The Prize, 1870. 1. I should like to die. Death anticipated. This is one of his earliest compositions, and is unworthy of the position it holds. 2. Through the valley of the shadow I must go. Death anticipated. 3. Whosoever heareth, shout, shout the sound. Jesus the Way. Written during the winter of 1869-70 after hearing Mr. H. Moorhouse (from England) preach on St. John iii. 16. ii. The Charm, 1871. 4. Almost persuaded now to believe. Procrastination. This was suggested by the following passage in a sermon by the Rev. Mr. Brundnge, Bliss being present at its delivery:—" He who is almost persuaded is almost saved, but to be almost saved is to be entirely lost." 5. Ho! my comrades! see the signal. Faithfulness. 6. O! Jerusalem, the golden city, bright, &c. Heaven. 7. On what Foundation do [did] you build? Christ the Foundation. iii. The Song Tree, 1872. 8. Light in the darkness, sailor, day is at hand. Safety. This hymn, “The Life-Boat," has attained to great popularity. The incident upon which it is based, that of the rescue of a ship's crew by a life-boat, is given in detail by Mr. Sankey in his Sacred Songs, &c, No. 99 (large ed.). It is sometimes known by its refrain, "Pull for the shore," &c. iv. The Joy, 1873. 9. In me ye may have peace. Peace. 10. To die is gain. Death anticipated. v. Sunshine, 1873. 11. Down life's dark vale we wander. Death anticipated. 12. More holiness give me. For Holiness. 13. Only an armour-bearer. Soldiers of the Cross. 14. Standing by a purpose true. Faithfulness. 15. This loving Saviour stands patiently. Invitation. vi. Gospel Songs, 1874. 16. A long time I wandered. Peace and Joy. 17. Brightly beams our Father's mercy. Mercy. 18. Come, brethren, as we march along. Praise. 19. Free from the law, O happy condition. Redemption. 20. Have you on the Lord believed? Fullness of Grace. This hymn arose out of the following circumstances :—" A vast fortune was left in the hands of a minister for one of his poor parishioners. Fearing that it might be sqmandered if suddenly bestowed upon him, the wise minister sent him a little at a time, with a note saying, “This is thine; use it wisely; there is more to follow.” Hence also the refrain ‘More to follow,’ by which the hymn is known." 21. How much owest thou? Divine Claims. 22. I know not the hour when my Lord will come. Death anticipated. Suggested by reading the book, The Gates Ajar. 23. See the gentle Shepherd standing. The Good Shepherd. 24. Though the way be sometimes dreary. Divine Leading. 25. Will you meet me at the fountain? Fountain of Living Water. The incident out of which this hymn arose is thus stated in The Christian, No. 365, "At the Industrial Exposition at Chicago it was an everyday appointment to meet at the Central Fountain. Mr. P. P. Bliss, whose mind seemed always set on things above, caught up the words, and wrote this hymn, 'Meet me at the Fountain.'" vii. Gospel Hymns, No. 1, 1875. 26. One offer of salvation. The Name of Jesus. 27. Wandering afar from the dwellings of men. The Lepers. viii. The International Lesson Monthly, 1875. 28. Weary gleaner, whence comest thou? Duty. 29. The whole world was lost in the darkness of Sin. Light of the world. 30. Man of sorrows! what a name. Redemption. 31. The Spirit, O sinner, in mercy doth move. Holy Spirit. ix. Gospel Hymns, No. 2, 1876. 32. At the feet of Jesus. The good choice. 33. Come, sing the Gospel's joyful sound. Salvation. 34. Cut it down, cut it down. Justice and Mercy. 35. Do you see the Hebrew captive? Prayer. 36. Hallelujah, He is risen. Easier. Written in the spring of 1876 and first sung by Bliss on Easter afternoon, 1876, in the Court House Square, Augusta, Georgia, to 5900 people. 37. In Zion's rock abiding. Safety. 38. Repeat the story o'er and o'er. Grace and Peace. 39. Tenderly the Shepherd. The Good Shepherd. x. Gospel Hymns, No. 3, 1878. 40. Hear ye the glad good news from heaven. Faith and Salvation. 41. I will sing of my Redeemer. Praise. xi. Gospel Hymns, No. 4, 1881. 42. 'Tis known on earth and heaven too. More about Jesus. xii. Various. 43. Sing over again to me. Words of Life. This appeared in a paper entitled Words of Life, 1874, The following are undated:— 44. March to the battle-field. Duty and Victory. 45. There is sin in the camp. Hinderances. 46. 'Tis the promise of God. Praise. 47. While the silvery moon-beams, fall, New Birth. 48. God is always near me. Omnipresence. Two hymns," I am so glad that our Father in heaven," and " Sowing the seed by the daylight [dawnlight] fair," (sometimes given as " Sowing our seed in the morning fair ") are usually attributed to Mr. Bliss. In his Gospel Songs, Cincinnati, 1874, however, he lays claim to the music only. Mr. Sankey attributes this last to "E. A. Oakey." With the exception of No. 48, these hymns are given in Mr. Sankey's Sacred Songs & Solos, Pts. i. and ii. Their popularity is far beyond their literary merits, and is mainly due to the simple melodies to which they are wedded. As a writer of hymns of this class Mr. Bliss is second only to Mrs. Van Alstyne. Many anecdotes concerning hymns of this class are given in American Evangelists; an Account of their work in England and America, by the Rev. Elias Nason, Boston, U.S., Lathrop & Co., 1877. Mr. Bliss is usually known as "P. P. Bliss." This is found on the title-pages of his collections. On his own authority, however, we are enabled to say that his name originally stood thus : “Philipp Bliss.” Early in life he separated the final p from his Christian name, constituted it a capital P, and thus produced "P. P. Bliss." (For this article we are mainly indebted to Professor F. M. Bird, and Mr. H. P. Main.) -John Julian, Dictionary of Hymnology (1907) ======================== Bliss, Philip , p. 151, i. "Sowing the seed by the daylight fair" is in the Family Treasury , Edinburgh, 1861, pt. i., p. 84. It is said to be by Miss Emily Sullivan Oakey; born at Albany, N. York, Oct. 8, 1829, died May 11, 1883. Note also that Bliss's hymn, No. 43. on p. 150, ii., should read, "Sing them over again to me." --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ===================== Bliss, P., p. 150, i. Two works have been brought to our notice, since the issue of our first edition of this Dictionary, which concern this author, viz.:— 1. Memoirs of Philip P. Bliss. Edited by D. W. Whittle. Contributions by Rev. E. P. Goodwin, Ira D. Sankey, and Geo. F. Root. Introduction by D. L. Moody. New York, &c.: A. S. Barnes & Co., 1877. 2. My Life and Sacred Songs. By Ira D. Sankey. With an Introduction by Theodore L. Cuyler, D.D). London: Hodder & Stoughton, and Morgan & Scott, 1906. These works have a special interest for those who use I. D. Sankey's Sacred Songs & Solos, and all of P. Bliss's publications. To Mr. Sankey's My Life, &c, we direct special attention for P. Bliss's hymns:— “Do you see the Hebrew captive kneeling?" p. 294. "Down life's dark vale we wander." p. 285. "Ho! my comrades, see the signal." p. 105. "'Tis the promise of God full salvation to give." p. 99. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Benjamin Schmolck

1672 - 1737 Person Name: Benjamin Schmolk Hymnal Number: d75 Author of "Gott lieben ist mein Leben" in English and German Gospel Songs, or The Ebenezer Hymnal 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)

William J. Kirkpatrick

1838 - 1921 Hymnal Number: d81 Author of "Wilt thou be made whole" in English and German Gospel Songs, or The Ebenezer Hymnal William J. Kirkpatrick (b. Duncannon, PA, 1838; d. Philadelphia, PA, 1921) received his musical training from his father and several other private teachers. A carpenter by trade, he engaged in the furniture business from 1862 to 1878. He left that profession to dedicate his life to music, serving as music director at Grace Methodist Church in Philadelphia. Kirkpatrick compiled some one hundred gospel song collections; his first, Devotional Melodies (1859), was published when he was only twenty-one years old. Many of these collections were first published by the John Hood Company and later by Kirkpatrick's own Praise Publishing Company, both in Philadelphia. Bert Polman

Lewis Hartsough

1828 - 1919 Hymnal Number: d95 Author of "How bright the hope that Calvary brings" in English and German Gospel Songs, or The Ebenezer Hymnal Hartsough, Lewis, was born at Ithaca, New York, Aug. 31, 1823. Of his hymns the following are in common use:—- 1. I hear Thy welcome voice. The Divine Invitation. 2. In the rifted Rock I'm resting. Safety in Jesus. 3. Lead me to the Rock that's higher. Safety in Jesus. 4. O who'll stand up for Jesus? All for Jesus Nos. 1-3 are in I. D. Sankey's Sacred Songs & Solos, 1878 (1 and 3 with music by Hartsough). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ================= Hartsough, Lewis, p. 1569, ii. Mr. Hartsough entered the ministry of the Methodist Episcopal Church in 1851, and is now (1905) residing in Mount Vernon, Indiana. He was musical editor of J. Hillman's Revivalist, Troy, 1868, and co-editor of The Sacred Harmonist, Boston, 1864, and Beulah Songs, Phila., 1879. In addition to the hymns named on p. 1569, ii., "Let me go where saints are going" [Heav'n desired] (1861) has come into common use. It appeared in W. B. Bradbury's Clarion, 1867, p. 83. Concerning his hymn, "I hear Thy welcome voice," Mr. Sankey says in his My Life and Sacred Songs, 1906, p. 11(3:— The words and music of this beautiful hymn were first published in a monthly, entitled, Guide to Holiness, a copy of which was sent to me in England. I immediately adopted it, and had it published in Sacred Songs and Solos. It proved to be one of the most helpful of the revival hymns, and was often used as an invitation hymn in England and America." [Rev. L. F. Benson, D.D.] --John Julian, Dictionary of Hymnology, New Supplement (1907) ================ Hartsough, Lewis. (August 31, 1823--January 1, 1919). Details of his early life are lacking. After being admitted to the Oneida, New York, Conference of the Methodist Episcopal Church in 1851 and serving several pastorates in that state, his health failed and he went to Utah where he was influential in establishing the Utah Mission, later becoming its superintendent. Upon relinquishing that position he moved to Mt. Vernon, Iowa, where he spent the remainder of his life. Bird's statement that he lived in Indiana is erroneous. He was minister of the South Street Methodist Episcopal Church, Utica, New York, when he first became associated with Joseph Hillman, who chose him to act as musical editor of The Revivalist, a gospel hymn book which went through eleven editions in five years, 1868-1872. This book had a remarkable sale and was doubtless used in more churches during the 1870s than any other of similar character. To it the Reverend Hartsough contributed, in one edition, twelve texts, fourteen tunes, and thirty arrangements of tunes, several of the latter being of the religio-folk variety which had been so popular in the early camp meetings. It is a valuable source work. "I love to think of the heavenly land" (p.1573) is by Hartsough. "I hear thy welcome voice (p.1569), originally in six four-line stanzas, with Refrain, in full S/1931; with the first three stanzas, slightly emended, Brethren/1951; with stanzas 1, 2, 3, and 5, also emended, in Hymns of the Living Faith, 1951. Writeen in 1872 with musical settings by the author, it is the only one of his many songs which has continued in use. Source: Metcalf, Frank J. American Writers and Compilers of Sacred Music; several editions of The Revivalist. --Robert G. McCutchan, DNAH Archives

John Newton

1725 - 1807 Hymnal Number: d98 Author of "There's a balm in Gilead" in English and German Gospel Songs, or The Ebenezer Hymnal 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 =======================

Samuel Medley

1738 - 1799 Hymnal Number: d116 Author of "Praise the Lord, O my soul" in English and German Gospel Songs, or The Ebenezer Hymnal 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)