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William Henry Draper

1855 - 1933 Person Name: W. H. Draper (1855-1933) Hymnal Number: 13 Adapter of "All creatures of our God and King" in Hymns for Today's Church (2nd ed.) Draper, William Henry, M.A., son of Henry and Lucy Mary Draper, was born at Kenilworth, Dec. 19, 1855, and educated at Keble College, Oxford; B.A. in honours, M.A. 1880. Ordained in 1880, he was Curate of St. Mary's, Shrewsbury; Vicar of Alfreton; of the Abbey Church, Shrewsbury; and since 1899 Rector of Adel, Leeds. Mr. Draper's hymns in common use include the following:— 1. Come forth, ye sick and poor. [Harvest.] Written in 1001 and printed in the Guardian, Sept. 18, 1901. In 1905 it was given, somewhat altered, in The Council School Hymn Book, No. 132. It was also published by Novello & Co., with Music by J. H. Maunder. 2. From homes of quiet peace. [In Time of War.] Published by Novello & Co. in their series of Hymns in Time of War, 1900, and repeated in The Public School Hymn Book 1903, The Council School Hymn Book, 1905, and others. 3. How blest the land where God is known. (National Hymn.] Written for Novello's Eight Hymns, with Tunes , for use in services held in connection with the Coronation of King Edward VII., in 1902. It was included in The Council School Hymn Book, 1905, No. 91. 4. How fair was the land of God's people of old. [National Hymn.] Written for use in Day Schools, and rir»t published in The Council School Hymn Book, 1905, No. 121. 5. In our day of thanksgiving one psalm let us offer. [Dedication of a Church.] Written for use at the service at the reopening of the Abbey Church, Shrewsbury, after restoration, in 1894. It was also used at the Shrewsbury Church Congress, 1896; and elsewhere on other occasions. In 1904 it was included in the new edition of Hymns Ancient & Modern. 6. Lord, through this Holy Week of our Salvation. [Holy Week.] First published in Hymns for Holy Week, 1898, and included in Hymns Ancient & Modern 1904, No. 109. 7. Man shall not live by bread alone. [Divine Providence.] First published in The Church Monthly, and again in The Council School Hymn Book, 1905, No. 103. 8. Rejoice, ye angels in the sky. [Whitsuntide.] Written for the Leeds Whitsuntide Hymns, 1902 (to Gounod's tune for "O come, O come, Emmanuel"), and included in The Council School Hymn Book, 1905. 9. We love God's acre round the Church. [Burial.] Printed in the Guardian, Aug. 1, 1900, with the title, "Hymn for those who die far from home and country"; later by Novello, with music by Dr. V. Roberts; and again, with slight alterations, in Brookes's Additional Hymns, 1903. 10. What can I do for England. [National Hymn.] Written in 1905 for The Council School Hymn Book, and included therein in the same year. 11. Ye sons of God, arise. [Processional. Choral Festivals.) Written for a Choral Festival in Gloucester Cathedral, June 8th, 1893; reprinted for the Leeds Whitsuntide Hymns, 1901; and again for the Choir Festival in Chester Cathedral, 1905. In addition to these hymns which have come into common use. Mr. Draper has written many others of merit which are worthy of attention. They include:— 1. Hymns for Holy Week, being translations from Hymns of the Greek Church, with Six Originals, &c. . . . London: H. Frowde, 1898 (see No. 6 above). This contains 13 original and translated hymns. 2. The Victoria Book of Hymns, 1897. 3. A Memorial Service for them that are Fallen Asleep in Christ. London: H. Frowde, 1898, 4 hymns (including No. 9 above). 4. The Way of the Cross (Oxford: A. R. Mowbray & Co.), n.d., with music by Dr. Sweeting. Mr. Draper's hymns are so scattered in the Guardian, Church Monthly, and sundry magazines that it is a matter of some difficulty to trace them out. They exceed sixty in all, and are worthy, taken as a whole, to be published as a volume of sacred verse. --John Julian, Dictionary of Hymnology, New Supplement (1907)

William Kethe

? - 1594 Person Name: W. Kethe (died 1594) Hymnal Number: 14 Author of "All people that on earth do dwell" in Hymns for Today's Church (2nd ed.) 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)

Joachim Neander

1650 - 1680 Person Name: J. Neander (1650-1680) Hymnal Number: 40 Author of "Praise to the Lord, the almighty, the king of creation!" in Hymns for Today's Church (2nd ed.) Neander, Joachim, was born at Bremen, in 1650, as the eldest child of the marriage of Johann Joachim Neander and Catharina Knipping, which took place on Sept. 18, 1649, the father being then master of the Third Form in the Paedagogium at Bremen. The family name was originally Neumann (Newman) or Niemann, but the grandfather of the poet had assumed the Greek form of the name, i.e. Neander. After passing through the Paedagogium he entered himself as a student at the Gymnasium illustre (Academic Gymnasium) of Bremen in Oct. 1666. German student life in the 17th century was anything but refined, and Neander seems to have been as riotous and as fond of questionable pleasures as most of his fellows. In July 1670, Theodore Under-Eyck came to Bremen as pastor of St. Martin's Church, with the reputation of a Pietist and holder of conventicles. Not long after Neander, with two like-minded comrades, went to service there one Sunday, in order to criticise and find matter of amusement. But the earnest words of Under-Eyck touched his heart; and this, with his subsequent conversations with Under-Eyck, proved the turning-point of his spiritual life. In the spring of 1671 he became tutor to five young men, mostly, if not all, sons of wealthy merchants at Frankfurt-am-Main, and accompanied them to the University of Heidelberg, where they seem to have remained till the autumn of 1673, and where Neander learned to know and love the beauties of Nature. The winter of 1673-74 he spent at Frankfurt with the friends of his pupils, and here he became acquainted with P. J. Spener (q.v.) and J. J. Schütz (q.v.) In the spring of 1674 he was appointed Rector of the Latin school at Düsseldorf (see further below). Finally, in 1679, he was invited to Bremen as unordained assistant to Under-Eyck at St. Martin's Church, and began his duties about the middle of July. The post was not inviting, and was regarded merely as a stepping stone to further preferment, the remuneration being a free house and 40 thalers a year, and the Sunday duty being a service with sermon at the extraordinary hour of 5 a.m. Had he lived, Under-Eyck would doubtless have done his best to get him appointed to St. Stephen's Church, the pastorate of which became vacant in Sept., 1680. But meantime Neander himself fell into a decline, and died at Bremen May 31, 1680 (Joachim Neander, sein Leben und seine Lieder. With a Portrait. By J. F. Iken, Bremen, 1880; Allgemeine Deutsche Biographie, xxiii. 327, &c.) Neander was the first important hymn-writer of the German Reformed Church since the times of Blaurer and Zwick. His hymns appear to have been written mostly at Düsseldorf, after his lips had been sealed to any but official work. The true history of his unfortunate conflict has now been established from the original documents, and may be summarized thus. The school at Düsseldorf was entirely under the control of the minister and elders of the Reformed Church there. The minister from about July, 1673, to about May, 1677, was Sylvester Lürsen (a native of Bremen, and only a few years older than Neander), a man of ability and earnestness, but jealous, and, in later times at least, quarrelsome. With him Neander at first worked harmoniously, frequently preaching in the church, assisting in the visitation of the sick, &c. But he soon introduced practices which inevitably brought on a conflict. He began to hold prayer meetings of his own, without informing or consulting minister or elders; he began to absent himself from Holy Communion, on the ground that he could not conscientiously communicate along with the unconverted, and also persuaded others to follow this example; and became less regular in his attendance at the ordinary services of the Church. Besides these causes of offence he drew out a new timetable for the school, made alterations on the school buildings, held examinations and appointed holidays without consulting any one. The result of all this was a Visitation of the school on Nov. 29, 1676, and then his suspension from school and pulpit on Feb. 3, 1677. On Feb. 17 he signed a full and definite declaration by which "without mental reservations" he bound himself not to repeat any of the acts complained of; and thereupon was permitted to resume his duties as rector but not as assistant minister. The suspension thus lasted only 14 days, and his salary was never actually stopped. The statements that he was banished from Düsseldorf, and that he lived for months in a cave in the Neanderthal near Mettmann are therefore without foundation. Still his having had to sign such a document was a humiliation which he must have felt keenly, and when, after Lürsen's departure, the second master of the Latin school was appointed permanent assistant pastor, this feeling would be renewed. Neander thus thrown back on himself, found consolation in communion with God and Nature, and in the composition of his hymns. Many were without doubt inspired by the scenery of the Neanderthal (a lovely valley with high rocky sides, between which flows the little river Düssel); and the tradition is probable enough that some of them were composed in a cave there. A number were circulated among his friends at Düsseldorf in MS., but they were first collected and published after his removal to Bremen, and appeared as:— A und Ώ, Joachimi Neandri Glaub-und Liebesübung: — auffgemuntert durch ein fällige Bundes Lieder und Danck-Psalmen, Bremen, Hermann Brauer, 1680; 2nd ed. Bremen, 1683 ; 3rd ed. Bremen, 1687; 4th ed. Frankfurt, 1689. These editions contain 57 hymns. In the 5th ed., Frankfurt and Leipzig, 1691, edited by G. C. Strattner, eight hymns were added as being also by Neander. [The whole of these eds. are in the Royal Library, Berlin. The so-called 3rd. ed. at Wesel, 1686, also found in Berlin, was evidently pirated.] Other editions rapidly followed till we find the complete set (i.e. 57 or 58) formally incorporated as part of a hymnbook, e.g. in the Marburg Reformed Gesang-Buch, 1722, where the first part consists of Lobwasser's Psalter, the second of Neander's Bundeslieder, and the third of other hymns. Neander's Bundeslieder also form a division of the Lemgo Reformed Gesang-Buch, 1722; and of a favourite book used in the meetings conducted by G. Tersteegen, which in the 5th ed., Solingen, 1760, has the title Gott-geheiligtes Harfen-Spiel der Kinder Zion; bestehend in Joachimi Neandri sämtlichen Bundes-Liedern, &c. In this way, especially in the district near Düsseldorf and on the Ruhr, Neander's name was honoured and beloved long after it had passed out of memory at Bremen. Many of Neander's hymns were speedily received into the Lutheran hymnbooks, and are still in universal use. The finest are the jubilant hymns of Praise and Thanksgiving, such as his "Lobe den Herren”, and those setting forth the Majesty of God in His works of beauty and wonder in Nature, such as his "Himmel, Erde", and "Unbegreiflich Gut"; while some of his hymns of Penitence, such as his "Sieh hier bin ich, Ehrenkönig" (q.v.), are also very beautiful. Many are of a decidedly subjective cast, but for this the circumstances of their origin, and the fact that the author did not expect them to be used in public worship, will sufficiently account. Here and there there are doubtless harshnesses, and occasionally imagery which is rather jarring; and naturally enough the characteristic expressions and points of view of German 17th cent. Pietism and of the "Covenant Theology" are easily enough detected. But the glow and sweetness of his better hymns, their firm faith, originality, Scripturalness, variety and mastery of rhythmical forms, and genuine lyric character fully entitled them to the high place they hold. Of the melodies in the original edition of 1680 there are 19 by Neander himself, the best known being those to Nos. viii. and xi. below. The hymns by Neander which have passed into English, and have not already been referred to, are:— Hymns in English common use: i. Meine Hoffnung stehet feste. Thanksgiving. Founded on 1 Tim. vi. 17. 1680 as above, p. 115, in 5 stanzas of 7 lines, entitled "Grace after meat." In the Unverfälschter Liedersegen, 1851, No. 712. Translated as:— All my hope is grounded surely. A full and good translation by Miss Winkworth, as No. 8 in her Chorale Book for England, 1863. Another translation is: "All my Hope is fix'd and grounded." By J. C. Jacobi, 1720, p. 17, repeated in his ed., 1732, p. 64, altered and beginning, "All my Hope is firmly grounded." ii. Unbegreiflich Gut, wahrer Gott alleine. Summer. According to tradition this was written in the summer of 1677, in a cave in the Neanderthal near Düsseldorf, while Neander was in enforced absence from his school duties (Koch, vi. 20). It is founded on Ps. civ. 24. 1680, p. 165, in 12 stanzas of 6 lines, and entitled, "The Joys of Summer and Autumn in Field and Forest." The following note shows that the "Feeling for Nature" is not entirely modern. “It is also a travelling hymn in summer or autumn for those who, on their way to Frankfurt on the Main, go up and down the river Rhine, where between Cologne and Mainz, mountains, cliffs, brooks and rocks are to be beheld with particular wonder; also in the district of Berg in the rocky region [the ‘Gestein' now called the Neanderthal], not far from Düsseldorf." The hymn is in Knapp's Evangelischer Lieder-Schatz 1850, No. 2163 (1865, No. 2231), omitting st. x. Translated as:-— 0 Thou true God alone. A very good translation, omitting st. x., by Miss Winkworth, in her Christian Singers, 1869, p. 286. Her translation of st. i., iii.-v. altered in metre, and beginning "Thou true God alone," are No. 53 in M. W. Stryker's Christian Chorals, 1885. Hymns not in English common use:—— iii. Auf, auf, mein Geist, erhebe dich zum Himmel. Holy Communion. Founded on Ps. xxiii. 6. 1860, as above, p. 27, in 5 stanzas, entitled, "The soul strengthened and refreshed. After the reception of the Holy Communion." In Porst's Gesang-Buch, ed. 1855, No. 218. In the Moravian London Gesang-Buch, 1753, No. 697, it begins, "Den Himmels-Vorschmack hab' ich auf der Erde," and in the Brüder Gesang-Buch, 1778, No. 1178, it was further recast (by C. Gregor?) and altered to "hab'ich schon hinieden." Translated as "Heav'n's foretaste I may here already have." By F W. Foster & J. Miller, as No. 596, in the Moravian Hymn Book, 1789. In the 1801 ed. (1849, No. 1003) it begins, “Since Jesus dy'd, my guilty soul to save." iv. Der Tag ist hin, mein Jesu, bei mir bleibe. Evening. Founded on St. Luke xxiv. 29. 1680, p. 15, in 6 stanzas entitled, "The Christian returning thanks at eventide." In the Unverfälschter Liedersegen, 1851, No. 512. The translations are: (1) "The Day is gone, come Jesu my Protector." In the Supplement to German Psalmody, ed. 1765, p. 72. (2) "The day is past, Thou Saviour dear, still dwell my breast within." By H. J. Buckoll, 1842, p. 82. (3) "The day is gone, abide with me tonight." By E. Massie, 1867, p. 192. (4) "The day is gone, abide with me, 0 Jesus." By R. Massie, in the Day of Rest, 1877. v. Grosser Prophete, mein Herze begehret. Love to Christ. Founded on 1 Cor. xvi. 22. 1680, p. 191, in 4 stanzas. Translated as “Heavenly Prophet, my Heart is desiring." By J. C. Jacobi, 1720, p. 40. vi. Jehovah ist mein Licht und Gnadensonne. God's Perfections. Founded on 1 John i. 7. 1680, p. 19 in 4 stanzas, entitled, "Walking in the Light." Translated as, "Jehovah is my light, salvation showing." By Dr. H. Mills, 1845 (1856, p. 6). vii. 0 allerhöchster Menschenhüter. Morning. A hymn of praise to our Almighty Preserver. 1680, p. 11, in 6 stanzas, founded on Ps. lix. 16; and entitled, "The Christian singing at Morning." Translated as, "O Thou Most Highest! Guardian of mankind." By Miss Winkworth, 1858, p. 72. viii. Unser Herrscher, unser König. Thanksgiving. Founded on Acts viii. 2. 1680, p. 147, in 6 stanzas, entitled, "The glorious Jehovah." In the Unverfälschter Liedersegen 1851, No. 344. The well-known melody (in the Society for Promoting Christian Knowledge Church Hymns called Munich) is also by Neander, and appeared along with the hymn. Translated as, "Sovereign Ruler, King victorious," in the British Herald, Dec, 1865, p. 185, and Reid's Praise Book, 1872. ix. Wie fleucht dahin der Menschenzeit. For the Dying. A powerful hymn on the vanity of the earthly, founded on Ps. xc. 12. 1680, p. 174, in 7 stanzas, entitled, "He that counts his days." In the Unverfälschter Liedersegen, 1851, No. 845. The translations are: (1) "This life is like a flying dream" (beginning with st. ii. "Das Leben ist gleich wie ein Traum"). By Mrs. Findlater, in Hymns from the Land of Luther, 1858, p. 24 (1884, p. 146). (2) "Though hastening onward to the grave." By E. Massie, 1867, p. 36. x. Wo soil ich hin? wer helfet mir? Lent. Founded on Romans vii. 24. 1680, p. 51, in 5 st. entitled “The distressed one longing for Redemption." In the Unverfälschter Liedersegen, 1851, No. 393. The translations are: (1) "For help, O whither shall I flee." By Dr. H. Mills, 1845 (1856, p. 146). (2) "How shall I get there? who will aid?" By Miss Warner, 1858, p. 52. xi. Wunderbarer König. Thanksgiving. Founded on Ps. cl. 6. 1680, p. 159, in 4 stanzas, entitled, "Inciting oneself to the Praise of God." In the Unverfälschter Liedersegen, 1851, No. 787. The melody, a very fine one (called by Mr. Mercer Groningen), is also by Neander, and appeared along with the hymn. The translations are: (1) "Wonderful Creator." By J. C. Jacobi, 1722, p. 88. (2) "Wonderful and blessed." By J. D. Burns in his Memoir and Remains, 1869, p. 230. (3) "Wondrous King Almighty." By N. L. Frothingham, 1870, p. 266. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Edmund H. Sears

1810 - 1876 Person Name: E. H. Sears (1810-1876) Hymnal Number: 87 Author of "It came upon the midnight clear" in Hymns for Today's Church (2nd ed.) Edmund Hamilton Sears was born in Berkshire [County], Massachusetts, in 1810; graduated at Union College, Schenectady, in 1834, and at the Theological School of Harvard University, in 1837. He became pastor of the Unitarian Society in Wayland, Mass., in 1838; removed to Lancaster in 1840; but on account of ill health was obliged to retire from the active duties of the ministry in 1847; since then, residing in Wayland, he devoted himself to literature. He has published several works. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ======================= Sears, Edmund Hamilton, D.D., son of Joseph Sears, was born at Sandisfield, Berkshire County, Massachusetts, April 6, 1810, and educated at Union College, Schenectady, N.Y., where he graduated in 1834; and at the Theological School at Cambridge. In 1838 he became pastor of the First Church (Unitarian) at Wayland, Massachusetts; then at Lancaster in the same State, in 1840; again at Wayland, in 1847; and finally at Weston, Massachusetts, in 1865. He died at Weston, Jan. 14, 1876. He published:— (1) Regeneration, 1854; (2) Pictures of the Olden Time, 1857; (3) Athanasia, or Foregleams of Immortality, 1858, enlarged ed., 1872; (4) The Fourth Gospel the Heart of Christ; (5) Sermons and Songs of the Christian Life, 1875, in which his hymns are collected. Also co-editor of the Monthly Religious Magazine. Of his hymns the following are in common use:— 1. Calm on the listening ear of night. Christmas. This hymn was first published in its original form, in the Boston Observer, 1834; afterwards, in the Christian Register, in 1835; subsequently it was emended by the author, and, as thus emended, was reprinted entire in the Monthly Magazine, vol. xxxv. Its use is extensive. 2. It came upon the midnight clear. Christmas. "Rev. Dr. Morison writes to us, Sears's second Christmas hymn was sent to me as editor of the Christian Register, I think, in December, 1849. I was very much delighted with it, and before it came out in the Register, read it at a Christmas celebration of Dr. Lunt's Sunday School in Quincy. I always feel that, however poor my Christmas sermon may be, the reading and singing of this hymn are enough to make up for all deficiences.'" 3. Ho, ye that rest beneath the rock. Charitable Meetings on behalf of Children. Appeared in Longfellow and Johnson's Hymns of the Spirit, Boston, 1864, in 2 stanzas of 8 lines. Dr. Sears's two Christmas hymns rank with the best on that holy season in the English language. Although a member of the Unitarian body, his views were rather Swedenborgian than Unitarian. He held always to the absolute Divinity of Christ. [Rev. F. M. Bird, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

Henry Hart Milman

1791 - 1868 Person Name: H. Milman (1791-1868) Hymnal Number: 119 Author of "Ride on, ride on in majesty" in Hymns for Today's Church (2nd ed.) Milman, Henry Hart, D.D., the youngest son of Sir Francis Milman (who received his Baronetage as an eminent Court physician), was born Feb. 10th, 1791, and educated at Dr. Burney's at Greenwich, and subsequently at Eton. His career at B. N. C. Oxford, was brilliant. He took a first class in classics, and carried off the Newdigate, Latin Verse, Latin Essay, and English Essay. His Newdigate on the Apollo Belvedere, 1812, is styled by Dean Stanley "the most perfect of Oxford prize poems." His literary career for several years promised to be poetical. His tragedy Fazio was played at Covent Garden, Miss O'Neill acting Bianca. Samor was written in the year of his appointment to St. Mary's, Reading (1817); The Fall of Jerusalem (1820); Belshazzar and The Martyr of Antioch (1822), and Anne Boleyn, gained a brilliant reception from the reviewers and the public. He was appointed Poetry Professor at Oxford in 1821, and was succeeded ten years after by Keble. It must have been before 1823, the date of Heber's consecration to Calcutta, that the 13 hymns he contributed to Heber's Hymns were composed. But his poetry was only the prelude to his larger work. The Bampton Lectures (1827) mark his transition to theological study, and the future direction of it was permanently fixed by his History of the Jews (1829). This book raised a storm of obloquy. It was denounced from the University pulpit, and in the British Critic. "It was the first decisive inroad of German theology into England, the first palpable indication that the Bible could be studied like another book, that the characters and events of the sacred history could be treated at once critically and reverently" (Dean Stanley). In 1835 he was presented by Sir Robert Peel to a Canonry at Westminster and the Rectory of St. Margaret's. In 1839 appeared his valuable edition of Gibbon's Decline and Fall; and in 1840 his History of Christianity to the Abolition of Paganism in the Roman Empire. Among his minor works in a different field were his Life of Keats and his edition and Life of Horace. It was not till 1854 that his greatest work—-for "vast and varied learning, indefatigable industry, calm impartiality, and subtle and acute criticism, among the most memorable in our language" (Quart Rev.)—-Latin Christianity—-appeared. He had been appointed Dean of St. Paul's in 1849. The great services under the dome originated in his tenure of the Deanery. His latest work, published after his death, Sept. 24, 1868, was The Annals of St. Paul’s. Though one of the most illustrious in the school of English liberal theology, he had no sympathy with the extreme speculations of Germany. The "criticism" of Tübingen "will rarely bear criticism." He "should like an Ewald to criticise Ewald." "Christianity will survive the criticism of Dr. Strauss," and the "bright flashing artillery" of Rénan. His historical style has been compared to Gibbon in its use of epigram and antithesis. His narrative is full of rapidity of movement. His long complex paragraphs have often a splendour of imagination as well as wealth of thought. All the varied powers of his mind found vent in his conversation; he was called, after his death, "the last of the great converters." The catalogue of his friends from the days of Heber, "his early friend," to those of Hallam, Macaulay, and Dean Stanley, was long and distinguished. Milman's 13 hymns were published in Heber's posthumous Hymns in 1827, and subsequently in his own Selection of Psalms & Hymns, 1837. The fine hymn for The Burial of the Dead, in Thring's Collection, "Brother, thou art gone before us," is from The Martyr of Antioch (1822). Like Heber's, they aim at higher literary expression and lyric grace. He makes free use of refrains. The structure is often excellent. His style is less florid and fuller of burning, sometimes lurid force than Heber's. His hymn for the 16th Sunday after Trinity, "When our heads are bowed with woe," has no peer in its presentation of Christ's human sympathy; the hymn for the 2nd Sunday in Lent, “Oh! help us, Lord! each hour of need," is a piece of pure deep devotion. "Ride on, ride on in majesty," the hymn for Palm Sunday, is one of our best hymns. And the stanzas for Good Friday, "Bound upon the accursed tree," form one of the finest meditations on the Passion. All his hymns are still in common use. [Rev.H.Leigh Bennett, M.A.] --John Julian, Dictionary of Hymnology (1907)

Samuel Crossman

1623 - 1684 Person Name: S. Crossman (1624-1683) Hymnal Number: 136 Author of "My song is love unknown" in Hymns for Today's Church (2nd ed.) Crossman, Samuel , B.D. From A. Wood's Athenae Oxonienses (1720, vol. ii. p. 730) we gather all that is known of this hymnwriter. Wood says concerning him:— "Samuel Crossman, Bachelor of Divinity of Cambridge, and Prebendary of Bristol, son of Samuel Crossman, of Bradfield Monachorum, in Suffolk. He hath written and published several things, as The Young Man's Monitor, &c, London, 1664, 8vo., and several sermons, among which are two sermons preached in the Cathedral of Bristol, 30th Jan., 1679, and 30th Jan., 1680, being the days of public humiliation for the execrable murder of King Charles I, printed at London, 1681, &c.; also a sermon preached 23rd April, 1680, in the Cathedral Church of Bristol, before the Gentlemen of the Artillery Company newly raised in that City, printed at London, 1680, &c; and, "An Humble Plea for the quiet rest of God's Ark," preached before Sir Joh. Moore, Lord Mayor of London, at St. Mildred's Church in the Poultrey, 5th February, 1681, London, 1682, 4to, &c. He died 4th February, 1683, aged 69 years, and was buried in the South Aisle of the Cathedral Church in Bristol" [of which he had been appointed Dean a few weeks before]. Crossman's contributions to hymnody were given in a small pamphlet entitled:— The Young Man's Meditation, or some few Sacred Poems upon Select Subjects, and Scriptures. By Samuel Crossman, B.D. London, Printed by J. H., &c, 1664. This pamphlet, which was reprinted by D. Sedgwick, London, 1863, contains 9 sacred poems. Of these the following are in common use:— 1. My life's a shade, my days. Resurrection. This is in 6 stanzas of 4 lines, together with a chorus to each stanza of 4 Lines. It is sometimes given as "Life is a shade, my days," as in Kennedy, 1863. 2. Sweet place, sweet place alone, Pt. i. Jerusalem on high, Pt. ii. These two parts form one poem on Heaven. The most popular portion is Pt. ii. This is given in numerous collections in Great Britain and America. Part i. is not so extensively used. From the two parts the cento "Earth's but a sorry tent," in the Dutch Reformed Hymns of the Church, N. Y. 1869, is also taken. 3. Farewell, poor world, I must be gone. Death anticipated. This is given in the Comprehensive Rippon, 1844, and in a few of the older American hymnbooks. 4. My song is love unknown. In the Anglican Hymnbook, 1863 -- John Julian, Dictionary of Hymnology (1907)

Christian Fürchtegott Gellert

1715 - 1769 Person Name: C. F. Gellert (1715-1769) Hymnal Number: 156 Author of "Jesus lives! Your terrors now" in Hymns for Today's Church (2nd ed.) Gellert, Christian Fürchtegott, son of Christian Gellert, pastor at Hainichen in the Saxon Harz, near Freiberg, was born at Hainichen, July 4, 1715. In 1734 he entered the University of Leipzig as a student of theology, and after completing his course acted for some time as assistant to his father. But then, as now, sermons preached from manuscript were not tolerated in the Lutheran Church, and as his memory was treacherous, he found himself compelled to try some other profession. In 1739 he became domestic tutor to the sons of Herr von Lüttichau, near Dresden, and in 1741 returned to Leipzig to superintend the studies of a nephew at the University. He also resumed his own studies. He graduated M.A. 1744; became in 1745 private tutor or lecturer in the philosophical faculty; and was in 1751 appointed extraordinary professor of philosophy, lecturing on poetry and rhetoric, and then on moral philosophy. An ordinary professorship offered to him in 1761 he refused, as he did not feel strong enough to fulfil its duties, having been delicate from a child, and after 1752 suffering very greatly from hypochondria. He died at Leipzig, Dec. 13, 1769 (Koch, vi. 263-277; Allgemeine Deutsche Biographie, viii. 544-549, &c). As a professor, Gellert was most popular, numbering Goethe and Lessing among his pupils, and won from his students extraordinary reverence and affection, due partly to the warm interest he took in their personal conduct and welfare. In his early life he was one of the contributors to the Bremer Beiträge; and was one of the leaders in the revolt against the domination of Gottsched and the writers of the French school. His Fables (1st Ser. 1746; 2nd 1748), by their charm of style, spirit, humour and point, may justly be characterised as epoch-making, won for him universal esteem and influence among his contemporaries of all classes, and still rank among the classics of German literature. As a hymnwriter he also marks an epoch; and while in the revival of churchly feeling the hymns of the Rationalistic period of 1760 to 1820 have been ignored by many recent compilers, yet the greatest admirers of the old standard hymns have been fain to stretch their area of selection from Luther to Gellert. He prepared himself by prayer for their composition, and selected the moments when his mental horizon was most unclouded. He was distinguished by deep and sincere piety, blameless life, and regularity in attendance on the services of the Church. His hymns are the utterances of a sincere Christian morality, not very elevated or enthusiastic, but genuine expressions of his own feelings and experiences; and what in them he preached he also put in practice in his daily life. Many are too didactic in tone, reading like versifications of portions of his lectures on morals, and are only suited for private use. But in regard to his best hymns, it may safely be said that their rational piety and good taste, combined with a certain earnestness and pathos, entitle them to a place among the classics of German hymnody. They exactly met the requirements of the time, won universal admiration, and speedily passed into the hymnbooks in use over all Germany, Roman Catholic as well as Lutheran. Two of Gellert's hymns are noted under their own first lines, viz., "Jesus lebt, mit ihm auch ich," and "Wie gross ist des All-mächtgen Güte." The following have also passed into English, almost all being taken from his Geistliche Oden und Lieder, a collection of 54 hymns first published at Leipzig, 1757, and which has passed through very numerous editions:— I. Hymns in English common use: i. An dir allein, an dir hab ich gesündigt. Lent. 1757, p. 102, in 6 stanzas of 4 lines, entitled "Hymn of Penitence." In Zollikofer's Gesange-Buch, 1766, and the Berlin Geistliche Lieder S., ed. 1863, No. 499. Translated as:— Against Thee only have I sinn'd, I own it. A good and full version, by Miss Wink worth, as No. 42 in her Chorale Book for England, 1863. Another translation is:— "Against Thee, Lord, Thee only my transgression," by N. L. Frothingham, 1870, p. 241. ii. Dies ist der Tag, den Gott gemacht. Christmas. One of his best and most popular hymns. 1757, p. 72, in 11 stanzas of 4 lines, repeated in the Berlin Gesang-Buch, 1765, No. 55, and the Berlin Geistliche Lieder S. ed. 1863, No. 154. Translated as:— This is the day the Lord hath made, O'er all the earth. A translation of stanzas i.-iii., x., by Miss Borthwick, as No. 22 in Dr. Pagenstecher's Collection, 1864, and included in Hymns from the Land of Luther, 1884, p. 256. Other trs. are:—(1) "This is the day which God ordains," by Dr. G. Walker, 1860, p. 27. (2) "This day shall yet by God's command," in the Family Treasury, 1811, p. 278. iii. Für alle Güte sei gepreist. Evening. 1757, p. 85, in 4 stanzas of 6 lines, included in Zollikofer's Gesang-Buch 1766, No. 78, and the Berlin Geistliche Lieder S., ed. 1863, No. 1160. Translated as:— To Father, Son, and Spirit praise. A good and full translation by A. T. Russell, as No. 7 in his Psalms & Hymns, 1851. Another translation is: — "For all Thy kindness laud I Thee," by H. J. Buckoll, 1842, p. 96. iv. Gott ist mein Lied. Praise. On God's Might and Providence. 1757, p. 78, in 15 st. of 5 1. In the Berlin Geistliche Lieder S.., ed. 1863, No. 24. Translated as:— God is my song, His praises I'll repeat, A free translation of stanzas i.-v., as No. 94 in Sir John Bowring's Hymns, 1825. Repeated, omitting stanza ii., as No. 114 in Dale's English Hymn Book, 1875. Other translations are:— (1) “Of God I sing," by Dr. H. Mills, 1856, p. 11. (2) "God is my song, With sovereign," by N. L. Frothingham, 1870, p. 243. v. Wenn ich, o Schöpfer, deine Macht. Praise. This fine hymn of Praise for Creation and Providence was first published 1757, p. 62, in 6 stanzas of 7 lines. In the Berlin Gesang-Buch, 1765, No. 25, and Berlin Geistliche Lieder S.ed. 1863, No. 72. Translated as:—- Thou Great First Cause! when of Thy skill. In full in Dr. H. Mills's Horae Germanicae, 1845 (1856, p. 5). Stanzas ii., iii., v., vi., altered and beginning, "The earth, where'er I turn mine eye," are in the American Lutheran General Synod's Collection, 1852. Other trs. are:— (1) "When, O my dearest Lord, I prove," by Miss Dunn, 1857, p. 80. (2) "Creator! when I see Thy might," in Madame de Pontes's Poets and Poetry of Germany, 1858, v. i. p. 472. (3) "When I, Creator, view Thy might," by Miss Manington, 1863. vi. Wer Gottes Wort nicht halt, und spricht. Faith in Works. This didactic hymn on Faith proved by Works, was first published 1757, p. 49, in 5 stanzas of 6 lines. In Zollikofer's Gesang-Buch, 1766, and the Berlin Geistliche Lieder S. ed. 1863, No. 72. Translated as:— Who keepeth not God's Word, yet saith. A good and full translation by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 161. A greatly altered version of stanzas ii.—v., beginning, "True faith in holy life will shine," was included as No. 418 in Kennedy, 1863, and repeated in the Ibrox Hymnal 1871, J. L. Porter's Collection 1876, and others. II. Hymns not in English common use: vii. Auf Gott, und nicht auf meinen Rath. Trust in God's Providence. 1757, p. 134, in 6 stanzas. Translated as: (1) "Rule Thou my portion, Lord, my skill," by Dr. H. Mills, 1845 (1856, p. 164). (2) "On God and on no earthly trust," by J. D. Burns, in his Remains, 1869. viii. Auf, schicke dich. Christmas. 1757, p. 109, in 1 stanza. Translated as, "Come, tune your heart," by Miss Cox, 1841, p. 17 (1864, p. 39). ix. Dein Heil, o Christ! nicht zu verscherzen. Prayer. 1757, p. 6, in 14 stanzas of 8 lines. In J. A. Schlegel's Geistliche Gesänge, 3rd Ser., 1772, p. 193, recast as "Zu deinem Gotte beten," in 5 stanzas of 12 lines; and this in the Kaiserwerth Lieder-Buch für Kleinkinderschulen, 1842, No. 208, appears "Zu Gott im Himmel beten," in 8 stanzas of 4 lines. The 1842 was translated as, "O how sweet it is to pray," by Mrs. Bevan, 1859, p. 148. x. Der Tag ist wieder hin, und diesen Theil des Lebens. Evening. 1757, p. 13, in 10 stanzas, as "Self-Examination at Eventide." Translated as,"Another day is ended," by Miss Warner, 1869 (1871, p. 9). xi. Du klagst, und fühlest die Beschwerden. Contentment. 1757, p. 91, in 8 stanzas. Translated as "Thy wounded spirit feels its pain," by Dr. B. Maguire, 1883, p. 153. xii. Erinnre dich, mein Geist, erfreut. Easter. 1757, p. 27, in 13 stanzas. Translated as, "Awake, my soul, and hail the day," in Dr. J. D. Lang's Aurora Australis, Sydney, 1826, p. 43. xiii. Er ruft der Sonn, und schafft den Mond. New Year. 1757, p. 154, in 6 stanzas. In the Berlin Gesang-Buch, 1765, No. 233, as "Gott ruft." Translated as, “Lord, Thou that ever wast and art," in the British Magazine, Jan., 1838, p. 36. xiv. Gott, deine Güte reicht so weit. Supplication. 1757, p. 1, in 4 stanzas, founded on 1 Kings iii. 5-14. The translations are: (1) "O God, Thy goodness doth extend, Far as," by Dr. J. D. Lang, 1826, p. 10. (2) "Behold! Thy goodness, oh my God," by Miss Fry, 1845, p. 78. xv. Gott ist mein Hort. Holy Scripture. 1757, p. 70, in 8 stanzas. Translated as, "I trust the Lord, Upon His word," by Dr. H. Mills, 1845 (1856, p. 23). xvi. Herr, der du mir das Leben. Evening. 1757, p. 121, in 5 stanzas. Translated as, "By Thee, Thou Lord of Heaven," by H. J. Buckoll, 1842, p. 97. xvii. Herr, starke mich, dein Leiden su bedenken. Passiontide. 1757, p. 123, in 22 stanzas. Translated as, "Clothe me, oh Lord, with strength! that I may dwell” by Miss Fry, 1859, p. 153. xviii. Ich hab in guten Stunden. For the Sick. 1757, p. 128, in 6 stanzas. [See the Story of a Hymn, in the Sunday at Home for Sept., 1865.] Translated as: (1) “I have had my days of blessing," by Mrs. Findlater, in Hymns from the Land of Luther, 1855, p. 60. (2) "Once, happy hours with blessings crowned," by A. B. H., in the Day of Rest, 1877, p. 405. xix. Ich komme, Herr, und suche dich. Holy Communion. 1757, p. 89, in 5 stanzas. The translations are: (1) "I come, 0 Lord, and seek for Thee," by Miss Manington, 1863, p. 14. (2) “Weary and laden with my load, I come," by Dr. B. Maguire, 1872, p. 178. xx. Ich komme vor dein Angesicht. Supplication. 1757, p. 140. in 13 stanzas. The translations are: (1) "Great God, I bow before Thy face," by Dr. J. D. Lang, 1826, p. 23. (2) “Now in Thy presence I appear," by Dr. H. Mills, 1845 (1856, p. 137). xxi. Mein erst Gefühl sei Preis und Dank. Morning. 1757, p. 55, in 12 stanzas. Translated as, "I bless Thee, Lord, Thou God of might," beginning with st. vi., by H. J. Buckoll, 1842, p. 56. xxii. Nach einer Prüfung kurzer Tage. Eternal Life. 1757, p. 158, in 12 stanzas, as "The Consolation of Eternal Life." Though hardly a hymn for congregational use and too individualised, it has been a very great favourite in Germany. In the Berlin Gesang-Buch, 1765, 132, and the Berlin Geistliche Liedersegen, ed. 1863, No. 1483. The translations are: (1) "A few short days of trial past," in Miss Knight's Prayers and Hymns from the German, 1812 (1832, p. 107). (2) "A few short hours of transient joy," by Dr. J. D. Lang, 1826, p. 123. (3) “When these brief trial-days are past," by J. Sheppard, 1857, p. 98. (4) “A few short days of trial here,” by Miss Burlingham, in the British Herald, July 1865, p. 98. (5) "Our few short years of trial o'er," by Dr. J. Guthrie, 1869, d. 124. (6) “When these brief trial-days are spent," by Miss Winkworth, 1869, p. 318. (7) "A few more days, a few more years," by Dr. R. Maguire, 1883, p. 165. xxiii 0 Herr, mein Gott! durch den ich bin und lebe. Resignation to the will of God. 1757, p. 152. in 7 st. Translated as, "In Thee, my God, I live and move," by Dr. R. Maguire, 1883, p. 113. xxiv. So hoff’ ich denn mit festem Muth . Assurance of the Grace of God. 1757, p. 115, in 4 stanzas. The translations are: (1) "Firm is my hope of future good," by Dr. H. Mills, 1845 (1856, p. 188). (2) “In Thee, O Lord, my hope hath stood," by Dr. R. Maguire, 1872. zzv. Was ists dast ich mich quäle. Patience. 1757, p. 17, in 7 stanzas. The translations are: (1) "O foolish heart, be still," by Miss Warner, 1858 (1861, p. 452), repeated in Bishop Ryle's Collection, 1860, No. 181 (2) “What billows these that o'er thee roll," by Dr. R. Maguire, 1872. xxvi. Wie sicher lebt der Mensch, der Staub. For the Dying. 1757, p. 149, in 14 stanzas. Translated as, "How heedless, how secure is man!" by Dr. H. Mills, 1845 (1856, p. 238). One or two recasts from Gellert's Lehrgedichte und Erzählungen, Leipzig, 1754, came into German common use, and one has passed into English, viz.:— xxvii. Mensch, der du Christus schmähst, was ist in ihrer Lehre. Love to Mankind. 1754, pp. 27-56, being a poem entitled “The Christian." A recast from portions of this made by J. S. Diterich, beginning "Gieb mir, O Gott, ein Herz," in 9 stanzas, appears as No. 219 in the Berlin Gesang-Buch, 1765; and has been translated as "Grant me, O God! a tender heart," by Miss Knight, 1812 (1832, p. 97). [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Thomas Kelly

1769 - 1855 Person Name: T. Kelly (1769-1855) Hymnal Number: 179 Author of "Look, you saints, the sight is glorious!" in Hymns for Today's Church (2nd ed.) Kelly, Thomas, B.A., son of Thomas Kelly, a Judge of the Irish Court of Common Pleas, was born in Dublin, July 13, 1769, and educated at Trinity College, Dublin. He was designed for the Bar, and entered the Temple, London, with that intention; but having undergone a very marked spiritual change he took Holy Orders in 1792. His earnest evangelical preaching in Dublin led Archbishop Fowler to inhibit him and his companion preacher, Rowland Hill, from preaching in the city. For some time he preached in two unconsecrated buildings in Dublin, Plunket Street, and the Bethesda, and then, having seceded from the Established Church, he erected places of worship at Athy, Portarlington, Wexford, &c, in which he conducted divine worship and preached. He died May 14, 1854. Miller, in his Singers & Songs of the Church, 1869, p. 338 (from which some of the foregoing details are taken), says:— "Mr. Kelly was a man of great and varied learning, skilled in the Oriental tongues, and an excellent Bible critic. He was possessed also of musical talent, and composed and published a work that was received witli favour, consisting of music adapted to every form of metre in his hymn-book. Naturally of an amiable disposition and thorough in his Christian piety, Mr. Kelly became the friend of good men, and the advocate of every worthy, benevolent, and religious cause. He was admired alike for his zeal and his humility; and his liberality found ample scope in Ireland, especially during the year of famine." Kelly's hymns, 765 in all, were composed and published over a period of 51 years, as follows:— (1) A Collection of Psalms and Hymns extracted from Various Authors, by Thomas Kelly, A.B., Dublin, 1802. This work contains 247 hymns by various authors, and an Appendix of 33 original hymns by Kelly. (2) Hymns on Various Passages of Scripture, Dublin, 1804. Of this work several editions were published: 1st, 1804; 2nd, 1806; 3rd, 1809; 4th, 1812. This last edition was published in two divisions, one as Hymns on Various Passages of Scripture, and the second as Hymns adapted for Social Worship. In 1815 Kelly issued Hymns by Thomas Kelly, not before Published. The 5th edition, 1820, included the two divisions of 1812, and the new hymns of 1815, as one work. To the later editions of 1820, 1826, 1836, 1840, 1846, and 1853, new hymns were added, until the last published by M. Moses, of Dublin, 1853, contained the total of 765. As a hymn-writer Kelly was most successful. As a rule his strength appears in hymns of Praise and in metres not generally adopted by the older hymn writers. His "Come, see the place where Jesus lay" (from "He's gone, see where His body lay"),"From Egypt lately come"; “Look, ye saints, the sight is glorious"; "On the mountain's top appearing"; "The Head that once was crowned with thorns"; "Through the day Thy love has spared us"; and “We sing the praise of Him Who died," rank with the first hymns in the English language. Several of his hymns of great merit still remain unknown through so many modern editors being apparently adverse to original investigation. In addition to the hymns named and others, which are annotated under their respective first lines, the following are also in common use:— i. From the Psalms and Hymns, 1802:— 1. Grant us, Lord, Thy gracious presence. Commencement of Divine Worship. 2. Jesus, Immortal King, go on [display]. Missions. 3. Saviour, through the desert lead us. Divine Guidance Desired. 4. The day of rest once more [again] comes round. Sunday. 5. We've no abiding city here. Seeking Heaven. ii. From the Hymns on Varous Passages of Scripture, first edition, 1804 :— 6. Boundless glory, Lord, be thine. Praise for the Gospel. 7. By whom shall Jacob now arise? Epiphany. 8. Glory, glory to our King. Praise to Christ as King. 9. How pleasant is the sound of praise. Praise for Redemption. 10. How sweet to leave the world awhile. In Retirement, or For a Retreat. 11. Inform I long had bowed the knee. Jesus, the Saviour, or Praise for Salvation. 12. It is finished! sinners, hear it. Good Friday. 13. Jesus, the Shepherd of the sheep. The Good Shepherd. 14. Let reason vainly boast her power. Death. 15. Poor and afflicted, Lord, are Thine. Affliction. 16. Praise we Him to Whose kind favour. Close of Service. 11. Spared a little longer. Safety in God. 18. Stricken, smitten, and afflicted. Passiontide. ii. From the Hymns, &c, second edition, 1806:— 19. Far from us be grief and sadness. Joy of Believers. 20. Give us room that we may dwell. Missions. 21. Glory, glory everlasting. Praise of Jesus. 22. God has.turned my grief to gladness. Joy after Sorrow. 23. Happy they who trust in Jesus. Peace in Jesus. 24. Hark, the notes of angels singing. Angels praising Jesus. 25. Hark! 'tis a martial sound. Christian Life a Warfare. 26. I hear a sound [voice] that comes from far. The Gospel Message. 27. Jesus is gone up on high. Divine Worship. 28. Now [O] may the Gospel's conquering power. Home Missions. In the 1853 edition of the Hymns it begins “O may the Gospel's conqu'ring force." 29. O Zion, when I think on thee. Desiring Heaven. 30. Praise the Saviour, ye who know Him. Praise of Jesus. 31. See from Zion's sacred mountain. The Fountain of Life. 32. The atoning work is done. Jesus the High Priest. 33. Zion is Jehovah's dwelling. The Church of God. 34. Zion stands by hills surrounded. The Safety of the Church. 35. Zion's King shall reign victorious. Missions. iv. From the Hymns, &c, 3rd edition, 1809:— 36. Behold the Temple of the Lord. The Church a Spiritual Temple. 37. Blessed Fountain, full of grace. Fountain for Sin. 38. Brethren, come, our Saviour bids us. Holy Communion. 39. Fly, ye seasons, fly still faster. Second Advent Desired. 40. God of Israel, we adore Thee. Evening. 41. Gracious Lord, my heart is fixed. Trust and Peace. 42. Hark, a voice! it comes from heaven. Death. 43. Hark, that shout of rapt'rous joy. Second Advent. 44. If our warfare be laborious. Labour and Rest . 45. Lo, He comes, let all adore Him. Missions. 46. Nothing know we of the season. Time of Second Advent uncertain. 47. O had I the wings of a dove. Holiness and Heaven desired. 48. O where is now that glowing love. Despondency. 49. Our Father sits on yonder throne. God the Father. 50. Ours is a rich and royal Feast. Holy Communion. 51. Shepherd of the chosen number. Safety in the Good Shepherd. 52. We're bound for yonder land. Life, a Voyage. 53. Welcome sight! the Lord descending. The Advent. 54. What is life? 'tis but a vapour. Death anticipated. 55. Who is this that comes from Edom? Ascension. 56. Why those fears ? Behold 'tis Jesus. Stilling the Sea. 57. Without blood is no remission. Passiontide. 58. Yes, we trust the day is breaking. Missions. v. FromHymns: Not before Published, 1815:— 59. Behold the Lamb with glory crowned. Exaltation of Christ. 60. God is love, His word has said it. God is Love. 61. God of our salvation, hear us. Opening or Close of Divine Worship. 62. In Thy Name, O Lord, assembling. Commencement of Divine Worship. 63. Keep us, Lord, O [and] keep us ever. Divine Worship. 64. Let sinners saved give thanks, and sing. Praise for Salvation. 65. Praise the Lord Who died to save us. Passiontide. 66. Salvation is of God alone. God the Author of Salvation. 67. Saviour, come, Thy [saints] friends await Thee [are waiting] . Second Advent desired. 68. Sweet were the sounds that reached our ears. Divine Mercy. 69. We'll sing of the Shepherd that died. The Lost Sheep. 70. When we cannot see our way. Trust and Peace. 71. Who is this that calms the ocean? Stilling the Sea. vi. From the Hymns on F. Passages of Scripture, &c, eds. 1820 and 1826 :-— 72. Grace is the sweetest sound. Divine Grace. 73. Now let a great effectual door. Missions. 74. Now may the mighty arm awake. Missions. 75. Now may the Spirit from above. Home Missions. 76. Sing, sing His lofty praise. Praise of Jesus. 77. Sound, 6ound the truth abroad. Missions. 78. Speed Thy servants, Saviour, speed them. Departure of Missionaries. vii. From the Hymns on Various Passages, &c, 1836:— 79. Come, O Lord, the heavens rending. Prayer for Blessings. 80. The night is far spent, the day is at hand. The Second Advent. viii. From the Hymns on Various Passages, &c, circa 1845:— 81. Joyful be the hours today. Sunday. 82. Lord, behold us few and weak. Opening of Divine Service. 83. Meet Thy people, Saviour, meet us. Meetings for Prayer. 84. Saviour, send a blessing to us. Prayer for Blessings. 85. Sing of Jesus, sing for ever. Praise of Jesus. ix. From the Hymns on Various Passages, &c, 1853:— 86. Precious volume, what thou doest. Holy Scripture. 87. Unfold to us, O Lord, unfold. Divine aid to reading Holy Scripture. All these hymns, together with those annotated under their respective first lines are in the 1853 edition of Kelly's Hymns published in Dublin by M. Moses, and in London by Simpkin, Marshall & Co. Kelly's musical editions are issued by the same publishers. -- John Julian, Dictionary of Hymnology (1907) ================== Kelly, Thomas, p. 615, i. Other hymns in common use are: 1. Behold the Man! How glorious He. (1809.) Good Friday. 2. Jesus the [Thou] Shepherd of the Sheep. (1804.) Good Shepherd. 3. Saved ourselves by Jesu's blood. (1802.) For a Revival. 4. Saviour, 'tis to [unto] Thee. (1853*.) Lent. 5. See the vineyard lately planted. (1806.) Missions. Sometimes given as "See, O Lord, the vineyard planted." 6. Sing aloud to God our strength. (1809.) Praise to the Father. 7. Sing, sing His lofty praise. (1820.) Praise to Jesus. Sometimes as "Hail our eternal King" (p. 615, No. 76). 8. Sing of Him Who bore our guilt. (1853*.) Praise to Jesus. 9. Sing we praise to God above, God our Saviour, &c. (1815.) Praise for Divine Mercy. 10. Sing we praise to God above, Sing we praise, &c. (1853*.) Praise. 11. Sons of Zion, raise your songs. (1820-26) The Exalted Saviour. 12. The Lord Himself will keep. (1809.) From “We're bound for yonder land" (sec p. 615, No. 52.) 13. The God [Lord] of glory dwells on high. (1809.) Humility and Love of Christ. 14. The people of the Lord Are on their way, &c. (1820.) Life a Pilgrimage. 15. Thus saith God of His Anointed. (1809.) Missions. 16. 'Tis to us no cause of sorrow. (1815.) Resignation. 17. To the Ark away, or perish. (1815.) Safety in Jesus only. 18. To our Lord a throne is given. (1838.) Christ the King. 19. Trust ye in the Lord for ever. (1853*.) Trust in God. 20. We'll sing in spite of scorn. (1806.) Christmas. From this "The long-expected morn" is taken. 21. What tongue can tell, what fancy paint. (1806.) Saints in Glory 22. What were Sinai's awful wonders. (1809.) Advent. 23. Whence those sounds symphonious? (1815.) Christmas. 24. While in the [this] world we still [yet] remain. (1806.) Communion of Saints. 25. Yes, 'tis a rough and thorny road. (1809.) Resignation. Sometimes given as "Though rough and thorny be the way." The dates given above are those of the various editions of Kelly's Hymns. The date 1853* indicates that the hymn is in the 1853 ed. of the Hymns, but had also appeared in a previous edition which we have not seen. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Thomas Ken

1637 - 1711 Person Name: T. Ken (1637-1710) Hymnal Number: 264 Author of "Awake, my soul, and with the sun" in Hymns for Today's Church (2nd ed.) 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)

Eleanor Farjeon

1881 - 1965 Person Name: Eleanor Farjeon (1881-1965) Hymnal Number: 265 Author of "Morning has broken like the first morning" in Hymns for Today's Church (2nd ed.) Eleanor Farjeon, (born Feb. 13, 1881, London--died June 5, 1965, Hampstead, London), English writer for children whose magical but unsentimental tales, which often mock the behaviour of adults, earned her a revered place in many British nurseries. The daughter of a British novelist and granddaughter of a U.S. actor, Eleanor Farjeon grew up in the bohemian literary and dramatic circles of London. Attending opera and theatre at 4 and writing on her father’s typewriter at 7, Farjeon came to public attention at 16 as the librettist of an opera, with music by her brother Harry, which was produced by the Royal Academy of Music. Her success with Nursery Rhymes of London Town (1916), simple tunes originally for adults but adapted and sung in junior schools throughout England, spurred her writing. In addition to such favourites as Martin Pippin in the Apple Orchard (1921) and The Little Bookroom (1955), which won the Carnegie Medal and the first Hans Christian Anderson Award, Farjeon’s prolific writings include children’s educational books, among them Kings and Queens (1932; with Herbert Farjeon); adult books; and memoirs, notably A Nursery in the Nineties (1935; rev. ed. 1960). --www.britannica.com/EBchecked/topic/201881/Eleanor-Farjeon