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John Newton

1725 - 1807 Person Name: Newton Hymnal Number: 69 Author of "God Ever Near" in A Book of Hymns for Public and Private Devotion (15th ed.) John Newton (b. London, England, 1725; d. London, 1807) was born into a Christian home, but his godly mother died when he was seven, and he joined his father at sea when he was eleven. His licentious and tumultuous sailing life included a flogging for attempted desertion from the Royal Navy and captivity by a slave trader in West Africa. After his escape he himself became the captain of a slave ship. Several factors contributed to Newton's conversion: a near-drowning in 1748, the piety of his friend Mary Catlett, (whom he married in 1750), and his reading of Thomas à Kempis' Imitation of Christ. In 1754 he gave up the slave trade and, in association with William Wilberforce, eventually became an ardent abolitionist. After becoming a tide-surveyor in Liverpool, England, Newton came under the influence of George Whitefield and John and Charles Wesley and began to study for the ministry. He was ordained in the Church of England and served in Olney (1764-1780) and St. Mary Woolnoth, London (1780-1807). His legacy to the Christian church includes his hymns as well as his collaboration with William Cowper (PHH 434) in publishing Olney Hymns (1779), to which Newton contributed 280 hymns, including “Amazing Grace.” Bert Polman ================== Newton, John, who was born in London, July 24, 1725, and died there Dec. 21, 1807, occupied an unique position among the founders of the Evangelical School, due as much to the romance of his young life and the striking history of his conversion, as to his force of character. His mother, a pious Dissenter, stored his childish mind with Scripture, but died when he was seven years old. At the age of eleven, after two years' schooling, during which he learned the rudiments of Latin, he went to sea with his father. His life at sea teems with wonderful escapes, vivid dreams, and sailor recklessness. He grew into an abandoned and godless sailor. The religious fits of his boyhood changed into settled infidelity, through the study of Shaftesbury and the instruction of one of his comrades. Disappointing repeatedly the plans of his father, he was flogged as a deserter from the navy, and for fifteen months lived, half-starved and ill-treated, in abject degradation under a slave-dealer in Africa. The one restraining influence of his life was his faithful love for his future wife, Mary Catlett, formed when he was seventeen, and she only in her fourteenth year. A chance reading of Thomas à Kempis sowed the seed of his conversion; which quickened under the awful contemplations of a night spent in steering a water-logged vessel in the face of apparent death (1748). He was then twenty-three. The six following years, during which he commanded a slave ship, matured his Christian belief. Nine years more, spent chiefly at Liverpool, in intercourse with Whitefield, Wesley, and Nonconformists, in the study of Hebrew and Greek, in exercises of devotion and occasional preaching among the Dissenters, elapsed before his ordination to the curacy of Olney, Bucks (1764). The Olney period was the most fruitful of his life. His zeal in pastoral visiting, preaching and prayer-meetings was unwearied. He formed his lifelong friendship with Cowper, and became the spiritual father of Scott the commentator. At Olney his best works—-Omicron's Letters (1774); Olney Hymns (1779); Cardiphonia, written from Olney, though published 1781—were composed. As rector of St. Mary Woolnoth, London, in the centre of the Evangelical movement (1780-1807) his zeal was as ardent as before. In 1805, when no longer able to read his text, his reply when pressed to discontinue preaching, was, "What, shall the old African blasphemer stop while he can speak!" The story of his sins and his conversion, published by himself, and the subject of lifelong allusion, was the base of his influence; but it would have been little but for the vigour of his mind (shown even in Africa by his reading Euclid drawing its figures on the sand), his warm heart, candour, tolerance, and piety. These qualities gained him the friendship of Hannah More, Cecil, Wilberforce, and others; and his renown as a guide in experimental religion made him the centre of a host of inquirers, with whom he maintained patient, loving, and generally judicious correspondence, of which a monument remains in the often beautiful letters of Cardiphonia. As a hymnwriter, Montgomery says that he was distanced by Cowper. But Lord Selborne's contrast of the "manliness" of Newton and the "tenderness" of Cowper is far juster. A comparison of the hymns of both in The Book of Praise will show no great inequality between them. Amid much that is bald, tame, and matter-of-fact, his rich acquaintance with Scripture, knowledge of the heart, directness and force, and a certain sailor imagination, tell strongly. The one splendid hymn of praise, "Glorious things of thee are spoken," in the Olney collection, is his. "One there is above all others" has a depth of realizing love, sustained excellence of expression, and ease of development. "How sweet the name of Jesus sounds" is in Scriptural richness superior, and in structure, cadence, and almost tenderness, equal to Cowper's "Oh! for a closer walk with God." The most characteristic hymns are those which depict in the language of intense humiliation his mourning for the abiding sins of his regenerate life, and the sense of the withdrawal of God's face, coincident with the never-failing conviction of acceptance in The Beloved. The feeling may be seen in the speeches, writings, and diaries of his whole life. [Rev. H. Leigh Bennett, M.A.] A large number of Newton's hymns have some personal history connected with them, or were associated with circumstances of importance. These are annotated under their respective first lines. Of the rest, the known history of which is confined to the fact that they appeared in the Olney Hymns, 1779, the following are in common use:— 1. Be still, my heart, these anxious cares. Conflict. 2. Begone, unbelief, my Saviour is near. Trust. 3. By the poor widow's oil and meal. Providence. 4. Chief Shepherd of Thy chosen sheep. On behalf of Ministers. 5. Darkness overspreads us here. Hope. 6. Does the Gospel-word proclaim. Rest in Christ. 7. Fix my heart and eyes on Thine. True Happiness. 8. From Egypt lately freed. The Pilgrim's Song. 9. He Who on earth as man was Known. Christ the Rock. 10. How blest are they to whom the Lord. Gospel Privileges. 11. How blest the righteous are. Death of the Righteous. 12. How lost was my [our] condition. Christ the Physician. 13. How tedious and tasteless the hours. Fellowship with Christ. 14. How welcome to the saints [soul] when pressed. Sunday. 15. Hungry, and faint, and poor. Before Sermon. 16. In mercy, not in wrath, rebuke. Pleading for Mercy. 17. In themselves, as weak as worms. Power of Prayer. 18. Incarnate God, the soul that knows. The Believer's Safety. 19. Jesus, Who bought us with His blood. The God of Israel. "Teach us, 0 Lord, aright to plead," is from this hymn. 20. Joy is a [the] fruit that will not grow. Joy. 21. Let hearts and tongues unite. Close of the Year. From this "Now, through another year," is taken. 22. Let us adore the grace that seeks. New Year. 23. Mary to her [the] Saviour's tomb. Easter. 24. Mercy, 0 Thou Son of David. Blind Bartimeus. 25. My harp untun'd and laid aside. Hoping for a Revival. From this "While I to grief my soul gave way" is taken. 26. Nay, I cannot let thee go. Prayer. Sometimes, "Lord, I cannot let Thee go." 27. Now may He Who from the dead. After Sermon. 28. 0 happy they who know the Lord, With whom He deigns to dwell. Gospel Privilege. 29. O Lord, how vile am I. Lent. 30. On man in His own Image made. Adam. 31. 0 speak that gracious word again. Peace through Pardon. 32. Our Lord, Who knows full well. The Importunate Widow. Sometimes altered to "Jesus, Who knows full well," and again, "The Lord, Who truly knows." 33. Physician of my sin-sick soul. Lent. 34. Pleasing spring again is here. Spring. 35. Poor, weak, and worthless, though I am. Jesus the Friend. 36. Prepare a thankful song. Praise to Jesus. 37. Refreshed by the bread and wine. Holy Communion. Sometimes given as "Refreshed by sacred bread and wine." 38. Rejoice, believer, in the Lord. Sometimes “Let us rejoice in Christ the Lord." Perseverance. 39. Salvation, what a glorious plan. Salvation. 40. Saviour, shine and cheer my soul. Trust in Jesus. The cento "Once I thought my mountain strong," is from this hymn. 41. Saviour, visit Thy plantation. Prayer for the Church. 42. See another year [week] is gone. Uncertainty of Life. 43. See the corn again in ear. Harvest. 44. Sinner, art thou still secure? Preparation for the Future. 45. Sinners, hear the [thy] Saviour's call. Invitation. 46. Sovereign grace has power alone. The two Malefactors. 47. Stop, poor sinner, stop and think. Caution and Alarm. 48. Sweeter sounds than music knows. Christmas. 49. Sweet was the time when first I felt. Joy in Believing. 50. Ten thousand talents once I owed. Forgiveness and Peace. 51. The grass and flowers, which clothe the field. Hay-time. 52. The peace which God alone reveals. Close of Service. 53. Thy promise, Lord, and Thy command. Before Sermon. 54. Time, by moments, steals away. The New Year. 55. To Thee our wants are known. Close of Divine Service. 56. We seek a rest beyond the skies. Heaven anticipated. 57. When any turn from Zion's way. Jesus only. 58. When Israel, by divine command. God, the Guide and Sustainer of Life. 59. With Israel's God who can compare? After Sermon. 60. Yes, since God Himself has said it. Confidence. 61. Zion, the city of our God. Journeying Zionward. -- John Julian, Dictionary of Hymnology (1907) ================= Newton, J., p. 803, i. Another hymn in common use from the Olney Hymns, 1779, is "Let me dwell on Golgotha" (Holy Communion). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ----- John Newton was born in London, July 24, 1725. His mother died when he was seven years old. In his eleventh year he accompanied his father, a sea captain, on a voyage. For several years his life was one of dissipation and crime. He was disgraced while in the navy. Afterwards he engaged in the slave trade. Returning to England in 1748, the vessel was nearly wrecked in a storm. This peril forced solemn reflection upon him, and from that time he was a changed man. It was six years, however, before he relinquished the slave trade, which was not then regarded as an unlawful occupation. But in 1754, he gave up sea-faring life, and holding some favourable civil position, began also religious work. In 1764, in his thirty-ninth year, he entered upon a regular ministry as the Curate of Olney. In this position he had intimate intercourse with Cowper, and with him produced the "Olney Hymns." In 1779, Newton became Rector of S. Mary Woolnoth, in London, in which position he became more widely known. It was here he died, Dec. 21, 1807, His published works are quite numerous, consisting of sermons, letters, devotional aids, and hymns. He calls his hymns "The fruit and expression of his own experience." --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 See also in: Hymn Writers of the Church =======================

William Cowper

1731 - 1800 Person Name: Cowper Hymnal Number: 94 Author of "Retirement" in A Book of Hymns for Public and Private Devotion (15th ed.) William Cowper (pronounced "Cooper"; b. Berkampstead, Hertfordshire, England, 1731; d. East Dereham, Norfolk, England, 1800) is regarded as one of the best early Romantic poets. To biographers he is also known as "mad Cowper." His literary talents produced some of the finest English hymn texts, but his chronic depression accounts for the somber tone of many of those texts. Educated to become an attorney, Cowper was called to the bar in 1754 but never practiced law. In 1763 he had the opportunity to become a clerk for the House of Lords, but the dread of the required public examination triggered his tendency to depression, and he attempted suicide. His subsequent hospitalization and friendship with Morley and Mary Unwin provided emotional stability, but the periods of severe depression returned. His depression was deepened by a religious bent, which often stressed the wrath of God, and at times Cowper felt that God had predestined him to damnation. For the last two decades of his life Cowper lived in Olney, where John Newton became his pastor. There he assisted Newton in his pastoral duties, and the two collaborated on the important hymn collection Olney Hymns (1779), to which Cowper contributed sixty-eight hymn texts. Bert Polman ============ Cowper, William, the poet. The leading events in the life of Cowper are: born in his father's rectory, Berkhampstead, Nov. 26, 1731; educated at Westminster; called to the Bar, 1754; madness, 1763; residence at Huntingdon, 1765; removal to Olney, 1768; to Weston, 1786; to East Dereham, 1795; death there, April 25, 1800. The simple life of Cowper, marked chiefly by its innocent recreations and tender friendships, was in reality a tragedy. His mother, whom he commemorated in the exquisite "Lines on her picture," a vivid delineation of his childhood, written in his 60th year, died when he was six years old. At his first school he was profoundly wretched, but happier at Westminster; excelling at cricket and football, and numbering Warren Hastings, Colman, and the future model of his versification. Churchill, among his contemporaries or friends. Destined for the Bar, he was articled to a solicitor, along with Thurlow. During this period he fell in love with his cousin, Theodora Cowper, sister to Lady Hesketh, and wrote love poems to her. The marriage was forbidden by her father, but she never forgot him, and in after years secretly aided his necessities. Fits of melancholy, from which he had suffered in school days, began to increase, as he entered on life, much straitened in means after his father's death. But on the whole, it is the playful, humorous side of him that is most prominent in the nine years after his call to the Bar; spent in the society of Colman, Bonnell Thornton, and Lloyd, and in writing satires for The Connoisseur and St. James's Chronicle and halfpenny ballads. Then came the awful calamity, which destroyed all hopes of distinction, and made him a sedentary invalid, dependent on his friends. He had been nominated to the Clerkship of the Journals of the House of Lords, but the dread of appearing before them to show his fitness for the appointment overthrew his reason. He attempted his life with "laudanum, knife and cord,"—-in the third attempt nearly succeeding. The dark delusion of his life now first showed itself—a belief in his reprobation by God. But for the present, under the wise and Christian treatment of Dr. Cotton (q. v.) at St. Albans, it passed away; and the eight years that followed, of which the two first were spent at Huntingdon (where he formed his lifelong friendship with Mrs. Unwin), and the remainder at Olney in active piety among the poor, and enthusiastic devotions under the guidance of John Newton (q. v.), were full of the realisation of God's favour, and the happiest, most lucid period of his life. But the tension of long religious exercises, the nervous excitement of leading at prayer meetings, and the extreme despondence (far more than the Calvinism) of Newton, could scarcely have been a healthy atmosphere for a shy, sensitive spirit, that needed most of all the joyous sunlight of Christianity. A year after his brother's death, madness returned. Under the conviction that it was the command of God, he attempted suicide; and he then settled down into a belief in stark contradiction to his Calvinistic creed, "that the Lord, after having renewed him in holiness, had doomed him to everlasting perdition" (Southey). In its darkest form his affliction lasted sixteen months, during which he chiefly resided in J. Newton's house, patiently tended by him and by his devoted nurse, Mrs. Unwin. Gradually he became interested in carpentering, gardening, glazing, and the tendance of some tame hares and other playmates. At the close of 1780, Mrs. Unwin suggested to him some serious poetical work; and the occupation proved so congenial, that his first volume was published in 1782. To a gay episode in 1783 (his fascination by the wit of Lady Austen) his greatest poem, The Task, and also John Gilpin were owing. His other principal work was his Homer, published in 1791. The dark cloud had greatly lifted from his life when Lady Hesketh's care accomplished his removal to Weston (1786): but the loss of his dear friend William Unwin lowered it again for some months. The five years' illness of Mrs. Unwin, during which his nurse of old became his tenderly-watched patient, deepened the darkness more and more. And her death (1796) brought “fixed despair," of which his last poem, The Castaway, is the terrible memorial. Perhaps no more beautiful sentence has been written of him, than the testimony of one, who saw him after death, that with the "composure and calmness" of the face there “mingled, as it were, a holy surprise." Cowper's poetry marks the dawn of the return from the conventionality of Pope to natural expression, and the study of quiet nature. His ambition was higher than this, to be the Bard of Christianity. His great poems show no trace of his monomania, and are full of healthy piety. His fame as a poet is less than as a letter-writer: the charm of his letters is unsurpassed. Though the most considerable poet, who has written hymns, he has contributed little to the development of their structure, adopting the traditional modes of his time and Newton's severe canons. The spiritual ideas of the hymns are identical with Newton's: their highest note is peace and thankful contemplation, rather than joy: more than half of them are full of trustful or reassuring faith: ten of them are either submissive (44), self-reproachful (17, 42, 43), full of sad yearning (1, 34), questioning (9), or dark spiritual conflict (38-40). The specialty of Cowper's handling is a greater plaintiveness, tenderness, and refinement. A study of these hymns as they stood originally under the classified heads of the Olney Hymns, 1779, which in some cases probably indicate the aim of Cowper as well as the ultimate arrangement of the book by Newton, shows that one or two hymns were more the history of his conversion, than transcripts of present feelings; and the study of Newton's hymns in the same volume, full of heavy indictment against the sins of his own regenerate life, brings out the peculiar danger of his friendship to the poet: it tends also to modify considerably the conclusions of Southey as to the signs of incipient madness in Cowper's maddest hymns. Cowper's best hymns are given in The Book of Praise by Lord Selborne. Two may be selected from them; the exquisitely tender "Hark! my soul, it is the Lord" (q. v.), and "Oh, for a closer walk with God" (q. v.). Anyone who knows Mrs. Browning's noble lines on Cowper's grave will find even a deeper beauty in the latter, which is a purely English hymn of perfect structure and streamlike cadence, by connecting its sadness and its aspiration not only with the “discord on the music" and the "darkness on the glory," but the rapture of his heavenly waking beneath the "pathetic eyes” of Christ. Authorities. Lives, by Hayley; Grimshaw; Southey; Professor Goldwin Smith; Mr. Benham (attached to Globe Edition); Life of Newton, by Rev. Josiah Bull; and the Olney Hymns. The numbers of the hymns quoted refer to the Olney Hymns. [Rev. H. Leigh Bennett, M.A.] --John Julian, Dictionary of Hymnology (1907) ================ Cowper, W. , p. 265, i. Other hymns are:— 1. Holy Lord God, I love Thy truth. Hatred of Sin. 2. I was a grovelling creature once. Hope and Confidence. 3. No strength of nature can suffice. Obedience through love. 4. The Lord receives His highest praise. Faith. 5. The saints should never be dismayed. Providence. All these hymns appeared in the Olney Hymns, 1779. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ===================== Cowper, W., p. 265, i. Prof. John E. B. Mayor, of Cambridge, contributed some letters by Cowper, hitherto unpublished, together with notes thereon, to Notes and Queries, July 2 to Sept. 24, 1904. These letters are dated from Huntingdon, where he spent two years after leaving St. Alban's (see p. 265, i.), and Olney. The first is dated "Huntingdon, June 24, 1765," and the last "From Olney, July 14, 1772." They together with extracts from other letters by J. Newton (dated respectively Aug. 8, 1772, Nov. 4, 1772), two quotations without date, followed by the last in the N. & Q. series, Aug. 1773, are of intense interest to all students of Cowper, and especially to those who have given attention to the religious side of the poet's life, with its faint lights and deep and awful shadows. From the hymnological standpoint the additional information which we gather is not important, except concerning the hymns "0 for a closer walk with God," "God moves in a mysterious way," "Tis my happiness below," and "Hear what God, the Lord, hath spoken." Concerning the last three, their position in the manuscripts, and the date of the last from J. Newton in the above order, "Aug. 1773," is conclusive proof against the common belief that "God moves in a mysterious way" was written as the outpouring of Cowper's soul in gratitude for the frustration of his attempted suicide in October 1773. --John Julian, Dictionary of Hymnology, New Supplement (1907)

J. Hart

1712 - 1768 Person Name: Hart Hymnal Number: 100 Author of "Prayer the Life of the Soul" in A Book of Hymns for Public and Private Devotion (15th ed.) Hart, Joseph, was born in London in 1712. His early life is involved in obscurity. His education was fairly good; and from the testimony of his brother-in-law, and successor in the ministry in Jewin Street, the Rev. John Hughes, "his civil calling was" for some time "that of a teacher of the learned languages." His early life, according to his own Experience which he prefaced to his Hymns, was a curious mixture of loose conduct, serious conviction of sin, and endeavours after amendment of life, and not until Whitsuntide, 1757, did he realize a permanent change, which was brought about mainly through his attending divine service at the Moravian Chapel, in Fetter Lane, London, and hearing a sermon on Rev. iii. 10. During the next two years many of his most earnest and impassioned hymns were written. These appeared as:— Hymns composed on Various Subjects, with the Author's Experience, London, 1759. During this year he became the Minister of the Independent Chapel, Jewin Street, London. In 1762 he added a Supplement to his Hymns; and in 1765 an Appendix. In modern editions of his Hymns these three are embodied in one volume as:— Hymns composed on Various Subjects: With the Author's Experience, The Supplement and Appendix. By the Rev. Joseph Hart, late Minister of the Gospel in Jewin Street, London. Allott & Co. [no date]. Hart died on May 24, 1768. At one time his hymns were widely used, especially by Calvinistic Nonconformists. Many of them are of merit, and are marked by great earnestness, and passionate love of the Redeemer. The best known are: “Come, Holy Spirit, come"; “Come, ye sinners, poor and wretched"; "This God is the God we adore"; and "Lord, look on all assembled here." Those which are more limited in their use include:— i. From his Hymns, &c, 1759. 1. Descend from heaven, celestial Dove. Whitsuntide. No. 6, in 6 stanzas of 6 lines. In Snepp's Songs of Grace & Glory., 1872, No. 374, st. iv., v. are omitted. It is in extensive use in America. 2. Great High Priest, we view Thee stooping. High Priesthood of Christ. No. 56, pt. ii., in 3 stanzas of 8 lines. In Snepp's Songs of Grace & Glory, 1872, No. 236; Hatfield's Church Hymn Book, N. Y., 1872, No. 435, &c. 8. How wondrous are the works of God. Redeeming Love. No. 21, in 9 stanzas of 4 lines. In the Scottish Evangelical Union Hymnal, 1878, st. i.-iv. are given as No. 11. 4. If ever it could come to pass. Final Perseverance. No. 58, in 3 stanzas of 6 lines. Repeated in Snepp's Songs of Grace & Glory, 1872, No. 729. 6. Jesus is our God and Saviour . Faith and Repentance. No. 54, in 7 stanzas of 8 lines. In Snepp's Songs of Grace & Glory, 1872, No. 146, st. iv. is omitted. In the London Hymn Book (enlarged), 1879, st. iii. and v. are given as "Nothing but Thy blood, 0 Jesus." 6. Jesus, while He dwelt below. Gethsemane. No. 75, in 23 stanzas of 6 lines. In Snepp's Songs of Grace & Glory, 1872, No. 230, sixteen stanzas are broken up into three parts: (i.) "Jesus, while He dwelt below"; (ii.) "Full of love to man's lost race"; (iii.) "There my God bore all my guilt." A cento is also given in Hatfield's Church Hymn Book, N. Y., 1872, No. 441, as "Many woes had Christ [He] endured." It is composed of st. viii., ix., xiii., xx., xxiii., slightly altered. In the Scottish Evangelical Union Hymnal, 1878, No. 34, 8 stanzas are given in two parts: pt. i. as, "Jesus, while He dwelt below"; pt. ii. "Eden from each flowery bed." 7. Lamb of God, we fall before Thee. Christ All in All. No. 17 in 4 stanzas of 8 lines. It is in various collections, and as altered in Kennedy , 1863, No. 1171, is much improved. 8. Let us all with grateful praises. Christmas. No. 14 in 7 stanzas of 8 lines. In Spurgeon's 0ur Own Hymn Book, 1866, it is reduced to 4 stanzas of 4 lines. 9. Lord, look on all assembled here. For a Public Fast. No. 96, in 8 stanzas of 4 lines. It is in several of the older hymnbooks. 10. Lord, we lie before Thy feet. Lent. No. 74, in 6 stanzas of 6 lines, and based on 2 Chron. xx. 20. In Spurgeon's 0ur Own Hymn Book, 1866, stanza i., iii., vi. are given as No. 585. 11. Mercy is welcome news indeed. God's Mercy in pardoning Sin. No. 51, in 6 stanzas of 4 lines, on St. Luke vii. 42. In Spurgeon, 1866, No. 544. 12. Much we talk of Jesu's blood. Passiontide. No. 41, in 4 st. of 8 lines, on Lam. i. 12. In Spurgeon, 1866, it is abridged to 4 stanzas of 4 lines. 13. Bow from the garden to the cross. Good Friday. No. 63, in 9 stanzas of 4 lines, and entitled, "The Crucifixion." In Spurgeon, 1866, No. 274, st. ii.-v., vi.-ix. are given as "See how the patient Jesus stands." 14. The Fountain of Christ Assist me to sing. The Fountain. No. 86, in 8 stanzas of 8 lines on Zech. xiii. 1. In Spurgeon, 1866, st. i., v., vii., viii., are given as No. 375. 15. The moon and stars shall lose their light. Advent. No. 48, in 4 stanzas of 4 lines, on St. Matt. xxiv. 35. In Spurgeon, 1866. 16. The sinner that truly believes. Saving Faith. No. 88, in 5 stanzas of 4 lines, and entitled, "Saving Faith" In Spurgeon, 1866, No. 533, st. ii. is omitted, and the opening line is altered to "The moment a sinner believes." ii. From his Supplement, 1762. 17. Behold what awful pomp. Advent. No. 52, in 8 stanzas of 4 lines. It is usually abridged as in the American Methodist Episcopal Hymns, 1849, No. 1107. 18. Christ is the Eternal Rock. The Offices of Christ. No. 27, in 6 stanzas of 8 lines. In Windle's Metrical Psalter & Hymnal, 1862, stanzas i., ii., v. are given as No. 53. 19. Christians, dismiss your fear. Easter. No. 33, in 4 stanzas of 8 lines into Dr. Alexander's Augustine Hymn Book, 1849, No. 79, in 7 stanzas of 4 lines. 20. Dismiss us with Thy blessing, Lord. Close of Service. No. 78, in 2 stanzas of 4 lines. In a few collections. 21. Gird thy loins up, Christian soldier. The Christian Armour . No. 29, in 5 stanzas of 8 lines, on Eph. vi. 11. Found in several of the older, and a few of the modern collections. 22. Glory to God on high, Our peace, &c. Holy Communion. No. 3, in 6 stanzas of 4 lines. In Hatfield's Church Hymn Book, 1872, No. 704, st. v., vi. are omitted. 23. Holy Ghost, inspire our praises. On behalf of Ministers. No. 77, in 5 stanzas of 8 lines. In the Scottish Evangelical Union Hymnal, 1878, No. 412, st. iii.-v. are given as, "Happy soul that hears and follows." 24. Jesus once for sinners slain. Holy Communion. No. 18, in 6 stanzas of 4 lines. In American use. 25. Lord, help us on Thy word to feed. Close of Service. No. 80, in 2 stanzas of 4 lines. In several modern hymnbooks. 26. O for a glance of heavenly day. Lent. No. 64, in 5 stanzas of 4 lines. In Hatfield's Church Hymn Book, 1872, and other American collections it is usually repeated in full. In Bickersteth's Christian Psalmody, 1833, it was given as, "Lord, shed a beam of heavenly day," and this is repeated in modern hymnbooks. 27. Once more before we part. Close of Service. No. 79, in 2 stanzas of 4 lines. Popular in Great Britain and America. 28. Once more we come before our God. Before a Sermon. No. 21, in 6 stanzas of 4 lines, into Hatfield, 1872, No. 111, and others. 29. Sons of God by bless'd adoption. Burial. No. 45, in 3 stanzas of 8 lines, into Snepp's Songs of Grace & Glory, 1872, No. 981, as "Sons of God by blest adoption." 30. Suffering Saviour, Lamb of God . Holy Communion. No. 14, in 8 stanzas of 4 lines. In W. F. Stevenson's Hymns for Church & Home, 1873, st. iii., vii. are omitted. 31. That doleful night before His death. Holy Communion. No. 17, in 2 stanzas of 8 lines. In the Scottish Evangelical Union Hymnal, 1878, st. i. 11. 4-8, and st. ii., are given as, "To keep Thy Feast, Lord, we are met." iii. From his Appendix, 1765. 32. Christians, in your several stations. Christian Duty. No. 7, in 5 stanzas of 6 lines. It is slightly altered in Snepp's Songs of Grace & Glory, 1872, No. 742, and dated 1759 in error. 33. Prayer was [is] appointed to convey. Prayer. No. 12 in 6 stanzas of 4 lines into Snepp's Songs of Grace & Glory, 1872, No. 542, with alterations and the omission of st. ii., v. In some American collections it begins, "Prayer is to God, the soul's sure way." --John Julian, Dictionary of Hymnology (1907) ======================= Hart, Joseph, p. 492, ii. Other hymns in common use are— 1. The blest memorials of Thy grief (1762). Holy Communion. 2. To comprehend the great Three-One (1759). Holy Trinity. 3. Vain man, thy fond pursuits forbear (1759). Death. 4. When the blest day of Pentecost (1759). Whitsuntide. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Edmund H. Sears

1810 - 1876 Person Name: E. H. Sears Hymnal Number: 106 Author of "The Birth-Song of Christ" in A Book of Hymns for Public and Private Devotion (15th 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: Milman Hymnal Number: 186 Author of "He Rebuked the Wind and the Sea" in A Book of Hymns for Public and Private Devotion (15th 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)

Jeanne Marie Bouvier de La Motte Guyon

1648 - 1717 Person Name: Mme. Guion Hymnal Number: 240 Author of "Living Waters" in A Book of Hymns for Public and Private Devotion (15th ed.) Guyon, Madame. (1648-1717.) Jeanne Marie Bouyieres de la Mothe was the leader of the Quietist movement in France. The foundation of her Quietism was laid in her study of St. Francis de Sales, Madame de Chantal, and Thomas ä Kempis, in the conventual establishments of her native place, Montargis (Dep. Loiret), where she was educated as a child. There also she first learned the sentiment of espousal with Christ, to which later years gave a very marked development. She was married at sixteen to M. Guyon, a wealthy man of weak health, twenty-two years her senior, and her life, until his death, in 1676, was, partly from disparity of years, partly from the tyranny of her mother-in-law, partly from her own quick temper, an unhappy one. Her public career as an evangelist of Quietism began soon after her widowhood. Her first labours were spent in the diocese of Geneva, at Annecy, Gex, and Thonon, and in Grenoble. In 1686 she came to Paris, where she was at first imprisoned for her opinions in the Convent of St. Marie in the Faubourg St. Antoine, but released after eight months at the instance of Madame de Maintenon. She then rose to the zenith of her fame. Her life at all times greatly fascinated those around her; and the court, Madame de Maintenon, Fénelon (who ardently sympathised with her doctrine of pure and disinterested love of God), and Madame de Maintenon's College of Ladies at Cyr, came under the spell of her enthusiasm. But the affinity of her doctrines with those of Molinos, who was condemned in 1685, soon told against her. Her opinions were condemned by a commission, of which Bossuet was president. She then incurred Bossuet's displeasure by breaking the promises she had made to him to maintain a quiet attitude, and not return to Paris. She was imprisoned at Vincennes, Dec. 1695, and in the following year removed to Vaugirard, under a promise to avoid all receptions and correspondence, except by special permission. In 1698 she was immured in the Bastille, and not released until 1702. The Quietist controversy had meanwhile ruined the saintly Fénelon in the favour of Louis XIV., and obtained the condemnation by the Pope (1699) of his book (Maxima des Saints) written in defence of the doctrine of disinterested love. The remainder of Madame Guyon's life was spent in retirement with her daughter, the Marquise de Vaux, at Blois. She was visited there by numbers of persons of all ranks, some of them from foreign countries; and she had a considerable correspondence. She heard Mass daily, and died in full communion with the Roman Church. Madame Guyon's works fill 40 volumes. The principal ones are:— (1) Les Torrents (1683), a description of God's dealings with souls, founded on her own spiritual history. (2) Le Cantique des Cantiques interpreté selon le sens mystique. Le Moyen Court defaire oraison (1684). Her (3) Autobiography. (4) Poésies et Cantiques Spirituels (pub. 1722). The Cantiques Spirituels comprise nearly 900 pieces. The dates of composition are mainly to be gathered from internal evidence; some appear to have been written in the country; many were certainly written in her imprisonments at the Convent of St. Marie and Vincennes; many also apparently in her last sickness at Blois. They were composed to ballad tunes, and with an effortless facility, five or six hymns being often written in a day, while confined to her bed. She believed them to originate from the Divine impulse, more than from herself. The Cantiques are at once illustrated and interpreted by her Autobiography (which is one of the most remarkable books in the delineation of spiritual enthusiasm) and by her Commentary on the Song of Solomon, which applies its passionate love to the union of Christ with the soul. The leading ideas are, (1) the absorption of the soul, utterly emptied of self, into the Infinite Being of God: which is expressed at other times as the entire occupation of the soul, reduced to nothingness ("le néant, le rien"), and deprived of all independent will, by the Personality of God. The perfect state of the soul is one of complete passiveness; its energy is the energy of God directing and wielding the human powers; prayer becomes not the expression of desire, but rapt contemplation, wordless intercourse, and reception of the Divine Voice to the soul. (2) Pure and disinterested love of God, as Himself the Perfect Love, uninfluenced by any consideration of His favour and blessing either here or in eternity. If it be His will to cast the soul into hell itself, even this is to be accepted without fear or deprecation, if the Love of God remains as the joy of His creature. (3) The Love of God is consistent with terrible, often unintelligible or apparently capricious infliction of suffering and desertion on the soul He loves. A selection of 37 pieces from these poems was translated by the poet Cowper, in 1782 (published by his friend William Bull, in 1801). Bull had introduced the poems to him, and requested him to translate some of them. Whether Bull or Cowper selected the pieces for translation is uncertain, Their leading theme is that of Love unshaken, submissive, not asking for release, though under the extremity of desertion and suffering inflicted by God's Hand, which is heavy with anger and seems threatening destruction. Mixed with these awful seasons there are others, in which the manifestation of the Divine Love floods the soul with transport. The points of affinity with Cowper's thought are obvious; and Bull may have hoped that the spectacle of her unmoved belief in the hidden love of God might help to drive away the terrible delusion of his reprobation. The nervous style is very different from the flabby lines of the French: and Cowper designedly modified the amative metaphors, which, especially when they represent the dealings of Christ with her as His spouse, in language suggested by the caprice of Cupid or that of conjugal infidelity, are very painful and unconsciously irreverent. (See his letters to W. Unwin, 1782-3.) The most characteristic pieces are those beginning, "Twas my purpose on a day," "I suffer fruitless anguish," "Long plunged in sorrow," and "Source of Love, my brighter Sun." The translations from Madame Guyon's hymns which are in common use are mainly in American hymnbooks. They include :— 1. Ah! régnez sur toute la terre. Triumph of heavenly love desired. From her Cantique des Cantiques, vol. ii. No. 236. Translated by W. Cowper in his posthumous Poems Translated from the French of Madame de la Mothe Guion, fee., 1801, p. 14, in 3 stanzas of 4 lines, as, "Ah! reign, wherever man is found." It is in Spurgeon’s Our Own Hymnbook, 1866. 2. Amour que mon âme eat contente. The soul that loves God finds Him everywhere. From vol. ii., Cantique 108. Translated by W. Cowper, 1801, p. 33, in 9 stanzas of 4 lines, as "0 Thou, by long experience tried." This has been abbreviated and altered to "My Lord, how full of sweet content," in Hatfield's Church Hymn Book, N. Y., 1872, and others, and as "0 Lord, how full of sweet content," in the Andover Sabbath Hymn Book, 1858; the Songs for the Sanctuary, 1865, &c. It is also in use in its original form. Cowper's translation is more nervous than the original, but not always close thereto. 3. Divin objet, auquel nul objet n'est pareil. The Nativity. From her works, vol. iv., Poëmes Héroїques, 1. W. Cowper's translation of the poem (1801, p. 1) begins "Tis folly all—-let me no more be told." The cento in common use begins on p. 4 with "Infinite God, Thou great unrivall'd One," and is composed of 14 lines, not consecutive in all cases, and with extraneous additions. 4. Esprit Saint, viena dedans nos cœurs. Charity. From vol. ii., Cant. 96, beginning with stanza iii. Translated by W. Cowper, 1801, p. 26, as "Spirit of charity dispense.” This is in American common use. 5. Je n'aime plus d'un amour mien. Life in the love of God. From vol. iv., sect. 2, cant. 80. An anonymous translation of a part of this as "I love my God, but with no love of mine," appeared in the Andover Sabbath Hymn Book, 1858; the Church Praise Book, N. Y., 1881, &c, in 2 stanzas of 6 lines. Of this translation st. i. is apparently an expansion of the four first lines of this short hymn; stanza ii. may be only an expansion of the two remaining lines, or may have added to it some verse of a hymn not identified. Guyon, vol. iii., cant. 136, is somewhat similar, especially at its close, but is on a much larger scale. 6. L'amour me tient asservie. Divine love. From vol. ii., cant. 155. Translated by W. Cowper, 1801, p. 38, in 8 stanzas of 4 lines, as “Love is the Lord whom I obey." It is generally used in an abbreviated form. 7. La fontaine dans sa source. Living Water. From vol. iv., cant. 81. Translated by W. Cowper, 1801, p. 28, in 2 stanzas of 4 lines, as “The fountain in its source." In 1812 it was given in Collyer's Selections, No. 322, with an additional stanza by Collyer. This is the form of the text in common use in Great Britain and America. 8. Mon cœur depuis longtems plongé. The Joy of the Cross. From vol. iii., cant. 97. Translated by W. Cowper, 1801, pp. 81-84, in 12 stanzas of 6 lines, as "Long plung'd in sorrow, I resign." The following centos therefrom are in common use:— 1. "Long plunged in sorrow, I resign." 2. "O Lord, in sorrow I resign." 3. "Self-love no grace in sorrow sees." Of these centos 1 is in Spurgeon's Our Own Hymn Book, 1866; and 2 and 3 in American collections. 9. Nous portons un doux témoignage. God's Chosen. Vol. ii., cant. 78. Translated by W. Cowper, 1801, p. 35, as "How happy are the newborn race." This is usually altered to "O happy they, God's chosen race," as in Mercer, 1854, and others. 10. Souffrons, puisqu’l le faut, souffrons toute la vie. The love of God the end of Life. From vol ii., cant. 165. Translated by W. Cowper, 1801, p. 50, in 4 stanzas of 4 lines, as “Since life in sorrow must be spent." In the Songs for the Sanctuary, 1865, and other American collections it is altered to "If life in sorrow must be spent." In addition to these there are also translations of hymns in common use, the originals of which are attributed to Madame Guyon. These we have not identified in her poetical works:— 11. By suffering only can we know. Resignation. This is part of a poem written at nineteen. In a letter written from Blois in 1717, Madame Guyon thus alludes to it: "I remember that when I was quite young, only nineteen years of age, I composed a little song in which I expressed my willingness to suffer for God. ... A part of the verses to which I refer is as follows: ‘By suffering only can we know.’ ”The translation in the American Hymns for the Church of Christ, 1853, is anonymous. 12. I would love Thee, God and Father. This we cannot identify. It appeared in the Andover Sabbath Hymnbook, 1858, No. 649, in 5 stanzas of 4 lines. It is in Songs for the Sanctuary, 1865, Hatfield's Church Hymn Book, 1872, and others. 13. 'Tis not by skill of human art. Love. Not identified. The translation appeared in the Hymns for the Church of Christ, 1853, No. 606. [Rev. H. Leigh Bennett, M.A.] -- John Julian, Dictionary of Hymnology (1907) ===================== Guyon, Madame, p. 475, i. Other translations in common use are:— 1. From No. 3 on p. 476, i., the cento in Martineau's Hymns, 1840, No. 160, "Almighty Former of creation's plan" is taken. 2. Source of love, and Light of day. This in Martineau's Hymns, 1840, No. 425, is from W. Cowper's translation of Cantique 125, in 1801, p. 40. 3. To me remains nor place, nor time. This cento In Dale's English Hymn Book, 1874; "My country, Lord, art Thou alone," in Spurgeon's Our Own Hymn Book, 1866; and "All scenes alike engaging prove," are from No. 2 on p. 476, i. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Anne Steele

1717 - 1778 Person Name: Mrs. Steele Hymnal Number: 241 Author of "Self-Consecration" in A Book of Hymns for Public and Private Devotion (15th ed.) Anne Steele was the daughter of Particular Baptist preacher and timber merchant William Steele. She spent her entire life in Broughton, Hampshire, near the southern coast of England, and devoted much of her time to writing. Some accounts of her life portray her as a lonely, melancholy invalid, but a revival of research in the last decade indicates that she had been more active and social than what was previously thought. She was theologically conversant with Dissenting ministers and "found herself at the centre of a literary circle that included family members from various generations, as well as local literati." She chose a life of singleness to focus on her craft. Before Christmas in 1742, she declined a marriage proposal from contemporary minister-hymnist Benjamin Beddome. All the same, some of Steele's sufferings were very real. She lost her mother at age 3, a potential suitor at age 20, her step mom at 43, and her sister-in-law at 45. She spent many years caring for her father until his death in 1769. For most of her life, she exhibited symptoms of malaria, including persistent pain, fever, headaches, and stomach aches. Caleb Evans, in his preface to Steele's posthumous Miscellaneous Pieces in Verse and Prose (1780), noted that she had been bed ridden for "some years" before her death: When the interesting hour came, she welcomed its arrival, and though her feeble body was excruciated with pain, her mind was perfectly serene. . . . She took the most affectionate leave of her weeping friends around her, and at length, the happy moment of her dismission arising, she closed her eyes, and with these animating words on her dying lips, "I know that my Redeemer liveth," gently fell asleep in Jesus. Historically, her most popular hymn has been "When I survey life's varied scene" (and its shortened form, "Father, whate'er of earthly bliss"), a hymn that turns earthly loss or denial into a spirit of thankfulness, published in over 800 North American hymnals since 1792. Not all of her work deals with personal agony. Her hymns span a wide doctrinal and ecclesiastical range, some crafted and used for her father's congregation. Her metrical psalms are among the finest of the genre. Steele's hymns and psalms were published in two volumes in 1760, Poems on Subjects Chiefly Devotional, under the pseudonym Theodosia, with an additional volume of material published after her death, in Miscellaneous Pieces in Verse and Prose, 1780. Sixty two of her hymns, including new material and some revisions by Steele, were published in a hymnal for Baptists in 1769, A Collection of Hymns Adapted to Public Worship, edited by Caleb Evans and John Ash. Forty seven were included in John Rippon's A Selection of Hymns from the Best Authors in 1787; the only author with larger representation was Philip Doddridge, with 101. These collections represent the earliest attempts to anthologize Baptist hymns and were vital for bringing Steele's hymns into wider public worship, where they have been a mainstay for over two hundred years. Chris Fenner adapted from The Towers (Southern Baptist Theological Seminary, August 2015) Recommended Bibliography: Cynthia Y. Aalders, To Express the Ineffable: The Hymns and Spirituality of Anne Steele (Milton Keynes, U.K.: Paternoster, 2008). Cynthia Y. Aalders, "In melting grief and ardent love: Anne Steele's contribution to eighteenth-century hymnody," The Hymn (summer 2009), 16-25. J.R. Broome, A Bruised Reed: The Life and Times of Anne Steele (Harpenden, U.K.: Gospel Standard Trust Publications, 2007). Joseph Carmichael, The Hymns of Anne Steele in John Rippon's Selection of Hymns: A Theological Analysis in the Context of the English Particular Baptist Revival (2012), dissertation, http://digital.library.sbts.edu/handle/10392/4112 Priscilla Wong, Anne Steele and Her Spiritual Vision (Grand Rapids: Reformation Heritage Books, 2012) ======================== Steele, Anne, born in 1716, was the daughter of Mr. Wm. Steele, a timber merchant, and pastor, without salary, of the Baptist Church at Broughton, in Hampshire. At an early age she showed a taste for literature, and would often entertain her friends by her poetical compositions. But it was not until 1760 that she could be prevailed upon to publish. In that year two volumes appeared under the title of Poems on Subjects chiefly Devotional, by Theodosia. After her death, which occurred in November, 1778, a new edition was published with an additional volume and a Preface by the Rev. Dr. Caleb Evans, of Bristol (Bristol, 1780). In the three volumes are 144 hymns, 34 Psalms in verse, and about 30 short poems. They have been reprinted in one vol. by D. Sedgwick, 1863…. Among Baptist hymnwriters Miss Steele stands at the head, if we regard either the number of her hymns which have found a place in the hymnals of the last 120 years, or the frequency with which they have been sung. Although few of them can be placed in the first rank of lyrical compositions, they are almost uniformly simple in language, natural and pleasing in imagery, and full of genuine Christian feeling. Miss Steele may not inappropriately be compared with Miss F. R. Havergal, our "Theodosia" of the 19th century. In both there is the same evangelic fervour, in both the same intense personal devotion to the Lord Jesus. But whilst Miss Steele seems to think of Him more frequently as her "bleeding, dying Lord "—dwelling on His sufferings in their physical aspect—Miss Havergal oftener refers to His living help and sympathy, recognizes with gladness His present claims as "Master" and "King," and anticipates almost with ecstasy His second coming. Looking at the whole of Miss Steele's hymns, we find in them a wider range of thought than in Miss Havergal's compositions. She treats of a greater variety of subjects. On the other hand, Miss Havergal, living in this age of missions and general philanthropy, has much more to say concerning Christian work and personal service for Christ and for humanity. Miss Steele suffered from delicacy of health and from a great sorrow, which befell her in the death of her betrothed under peculiarly painful circumstances. In other respects her life was uneventful, and occupied chiefly in the discharge of such domestic and social duties as usually fall to the lot of the eldest daughter of a village pastor. She was buried in Broughton churchyard. [Rev W. R. Stevenson, M.A.] A large number of Miss Steele's hymns are in common use, the larger proportion being in American hymnbooks. In addition to "Almighty Maker of my frame," “Far from these narrow scenes of night," "Father of mercies in Thy word," and others annotated under their respective first lines, there are also:— i. From her Poems on Subjects Chiefly Devotional, 1760, vols. i., ii. 1. Come, let our souls adore the Lord. Pleading for Mercy. One of two hymns "On the Fast, Feb. 11, 1757," the first being "While justice waves her vengeful hand." 2. Come, tune ye saints, your noblest strains. Christ Dying and Rising. 3. Deep are the wounds which sin has made. Christ, the Physician. 4. Enslaved by sin, and bound in chains. Redemption. 5. Eternal power, almighty God. Divine Condescension. 6. Eternal Source of joys divine. Divine Assurance desired. 7. Great God, to Thee my evening song. Evening. 8. Great Source of boundless power and grace. Desiring to Trust in God. 9. Hear, gracious [God] Lord, my humble moan [prayer] . The presence of God desired. 10. Hear, O my God, with pity hear. Ps. cxliii. 11. How long shall earth's alluring toys ? On Longing after unseen pleasures. 12. How lovely, how divinely sweet. Ps. lxxziv. 13. How oft, alas, this wretched heart. Pardoning Love. 14. In vain my roving thoughts would find. Lasting Happiness. 15. Jesus, the spring of joys divine. Christ the Way. 16. Lord, how mysterious are Thy ways. Providence. 17. Lord, Thou hast been Thy Children's God. Ps. xc. 18. Lord, we adore Thy boundless grace. Divine Bounty. 19. Lord, when my [our] raptured thought surveys. Creation and Providence. 20. Lord, when my thoughts delighted rove. Passiontide. 21. My God, 'tis to Thy mercy seat. Divine Mercy. 22. My God, to Thee I call. Lent. 23. O for a sweet, inspiring ray. The Ascended Saviour. 24. O Thou Whose tender mercy hears. Lent. 25. Permit me, Lord, to seek Thy face. Strength and Safety in God alone. 26. Should famine o'er the mourning field. During Scarcity. 27. So fades the lovely, blooming flower. Death of a Child. 28. Stretched on the Cross the Saviour dies. Good Friday. 29. The Lord, my Shepherd and my Guide. Ps.xxiii. 30. The Lord, the God of glory reigns. Ps. xciii. 31. The Saviour calls; let every ear. The Invitation. 32. There is a glorious world on high. True Honour. 33. Thou lovely [only] Source of true delight. Desiring to know Jesus. 34. Thou only Sovereign of my heart. Life in Christ alone. 35. To Jesus, our exalted Lord. Holy Communion. 36. To our Redeemer's glorious Name. Praise to the Redeemer. 37. To your Creator, God. A Rural Hymn. 38. When I survey life's varied scene. Resignation. 39. When sins and fears prevailing rise. Christ the Life of the Soul. 40. Where is my God? does He retire. Rreathing after God. 41. While my Redeemer's near. The Good Shepherd. 42. Why sinks my weak desponding mind? Hope in God. 43. Ye earthly vanities, depart. Love for Christ desired. 44. Ye glittering toys of earih adieu. The Pearl of great Price. 45. Ye humble souls, approach your God. Divine Goodness. ii. From the Bristol Baptist Collection of Ash & Evans, 1769. 46. Come ye that love the Saviour's Name. Jesus, the King of Saints. 47. How helpless guilty nature lies. Need of Receiving Grace. 48. Praise ye the Lord let praise employ. Praise. iii. Centos and Altered Texts, 49. How blest are those, how truly wise. True honour. From "There is a glorious world on high." 50. How far beyond our mortal view. Christ the Supreme Beauty. From "Should nature's charms to please the eye," 1760, st. iii. 51. In vain I trace creation o'er. True happiness. From "When fancy spreads her boldest wings," 1760, st. ii. 52. Jesus, and didst thou leave the sky? Praise to Jesus. From “Jesus, in Thy transporting name," 1760, st. iv. 53. Look up, my soul, with cheerful eye. Breathing after God. From No. 40, st. v. 54. Lord, in the temple of Thy grace. Christ His people's Joy. From "The wondering nations have beheld," 1760, st. iii. 55. My God, O could I make the claim. Part of No. 9 above. 56. My soul, to God, its source, aspires. God, the Soul's only Portion. From "In vain the world's alluring smile," st. iii. 57. O could our thoughts and wishes fly. Part of No. 11 above, st. iv. 58. O for the eye of faith divine. Death anticipated. From "When death appears before my sight," 1760, st. iii., vii., viii. altered, with opening stanzas from another source. 59. O Jesus, our exalted Head. Holy Communion. From "To Jesus, our exalted Lord." See No. 35. 60. O world of bliss, could mortal eyes. Heaven. From "Far from these narrow scenes of night." 61. See, Lord, Thy willing subjects bow. Praise to Christ. From "O dearer to my thankful heart," 1780, st. 5. 62. Stern winter throws his icy chains. Winter. From "Now faintly smile day's hasty hours," 1760, st. ii. 63. Sure, the blest Comforter is nigh. Whitsuntide. From "Dear Lord, and shall Thy Spirit rest," 1760, st. iii. 64. The God of my salvation lives. In Affliction. From, "Should famine, &c," No. 26, st. iv. 65. The Gospel, O what endless charms. The Gospel of Redeeming Love. From "Come, Heavenly Love, inspire my song." 66. The mind was formed lo mount sublime. The Fettered Mind. From "Ah! why should this immortal mind?" 1760, st. ii. 67. The once loved form now cold and dead. Death of a Child. From "Life is a span, a fleeting hour," 1760, st. iii. 68. Thy gracious presence, O my God. Consolation in Affliction. From "In vain, while dark affliction spreads," 1780, st. iv. 69. Thy kingdom, Lord, for ever stands. Ps. cxlv. From "My God, my King, to Thee I'll raise," 1760, st. xii. 70. Triumphant, Christ ascends on high. Ascension. From "Come, Heavenly Love, inspire my song," 1760, st. xxxii. 71. When blest with that transporting view. Christ the Redeemer. From "Almighty Father, gracious Lord," 1760, st. xi. 72. When death before my sight. Death Anticipated. From "When death appears before my sight," 1760. 73. When gloomy thoughts and boding fears. Com¬forts of Religion. From "O blest religion, heavenly fair," 1760, st. ii. 74. When weary souls with sin distrest. Invitation to Rest. From "Come, weary souls, with sin distressed," 1760. 75. Whene'er the angry passions rise. Example of Christ. From “And is the gospel peace and love?" 1760, st. ii. All the foregoing hymns are in D. Sedgwick's reprint of Miss Steele's Hymns, 1863. --Excerpts from John Julian, Dictionary of Hymnology (1907) ==================== Steele, Anne, p. 1089, i., Additional hymns in common use: 1. Amazing love that stoop'd so low. Thankfulness. From "O dearer to my thankful heart," 1780, iii. 2. Bright scenes of bliss, unclouded skies. Saved by Hope. Poems, 1760, i. p. 228. 3. Jesus demands this heart of mine. Pardon De¬sired. Poems, 1760, i. p. 120. 4. Jesus, Thou Source divine. Christ the Way. Poems, 1760, i. p. 53, altered. 5. Lord, how mysterious are Thy ways. Mysteries of Providence. Poems, 1760, i. p. 131. 6. Lord^in Thy great, Thy glorious Name. Ps. xxxi. Poems, 1760, ii. p. 158. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Henry Alford

1810 - 1871 Person Name: Alford Hymnal Number: 255 Author of "God Our Refuge" in A Book of Hymns for Public and Private Devotion (15th ed.) Alford, Henry, D.D., son of the Rev. Henry Alford, Rector of Aston Sandford, b. at 25 Alfred Place, Bedford Row, London, Oct. 7, 1810, and educated at Trinity College, Cambridge, graduating in honours, in 1832. In 1833 he was ordained to the Curacy of Ampton. Subsequently he held the Vicarage of Wymeswold, 1835-1853,--the Incumbency of Quebec Chapel, London, 1853-1857; and the Deanery of Canterbury, 1857 to his death, which took. place at Canterbury, Jan. 12, 1871. In addition he held several important appointments, including that of a Fellow of Trinity, and the Hulsean Lectureship, 1841-2. His literary labours extended to every department of literature, but his noblest undertaking was his edition of the Greek Testament, the result of 20 years' labour. His hymnological and poetical works, given below, were numerous, and included the compiling of collections, the composition of original hymns, and translations from other languages. As a hymn-writer he added little to his literary reputation. The rhythm of his hymns is musical, but the poetry is neither striking, nor the thought original. They are evangelical in their teaching, but somewhat cold and conventional. They vary greatly in merit, the most popular being "Come, ye thankful people, come," "In token that thou shalt not fear," and "Forward be our watchword." His collections, the Psalms and Hymns of 1844, and the Year of Praise, 1867, have not achieved a marked success. His poetical and hymnological works include— (1) Hymns in the Christian Observer and the Christian Guardian, 1830. (2) Poems and Poetical Fragments (no name), Cambridge, J. J. Deighton, 1833. (3) The School of the Heart, and other Poems, Cambridge, Pitt Press, 1835. (4) Hymns for the Sundays and Festivals throughout the Year, &c.,Lond., Longman ft Co., 1836. (5) Psalms and Hymns, adapted for the Sundays and Holidays throughout the year, &c, Lond., Rivington, 1844. (6) Poetical Works, 2 vols., Lond., Rivington, 1845. (7) Select Poetical Works, London, Rivington, 1851. (8) An American ed. of his Poems, Boston, Ticknor, Reed & Field, 1853(9) Passing away, and Life's Answer, poems in Macmillan's Magazine, 1863. (10) Evening Hexameters, in Good Words, 1864. (11) On Church Hymn Books, in the Contemporary Review, 1866. (12) Year of Praise, London, A. Strahan, 1867. (13) Poetical Works, 1868. (14) The Lord's Prayer, 1869. (15) Prose Hymns, 1844. (16) Abbot of Muchelnaye, 1841. (17) Hymns in British Magazine, 1832. (18) A translation of Cantemus cuncti, q.v. -- John Julian, Dictionary of Hymnology (1907) ================== Alford, Henry, p. 39, ii. The following additional hymns by Dean Alford are in common use:— 1. Herald in the wilderness. St. John Baptist. (1867.) 2. Let the Church of God rejoice. SS. Simon and Jude. (1844, but not in his Psalms & Hymns of that year.) 3. Not in anything we do. Sexagesima. (1867.) 4. O Thou at Whose divine command. Sexagesima. (1844.) 5. 0 why on death so bent? Lent. (1867.) 6. Of all the honours man may wear. St. Andrew's Day. (1867.) 7. Our year of grace is wearing to a close. Close of the Year. (1867.) 8. Saviour, Thy Father's promise send. Whit-sunday. (1844.) 9. Since we kept the Saviour's birth. 1st Sunday after Trinity. (1867.) 10. Thou that art the Father's Word. Epiphany. (1844.) 11. Thou who on that wondrous journey. Quinquagesima. (1867.) 12. Through Israel's coasts in times of old. 2nd Sunday after Epiphany. (1867.) 13. Thy blood, O Christ, hath made our peace. Circumcision . (1814.) 14. When in the Lord Jehovah's name. For Sunday Schools. (1844.) All these hymns are in Dean Alford's Year of Praise, 1867, and the dates are those of their earliest publication, so far as we have been able to trace the same. --Excerpts from John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

John Keble

1792 - 1866 Person Name: Keble Hymnal Number: 281 Author of "The Pure in Heart" in A Book of Hymns for Public and Private Devotion (15th ed.) Keble, John, M.A., was born at Fairford, in Gloucestershire, on St. Mark's Day, 1792. His father was Vicar of Coln St. Aldwin's, about three miles distant, but lived at Fairford in a house of his own, where he educated entirely his two sons, John and Thomas, up to the time of their entrance at Oxford. In 1806 John Keble won a Scholarship at Corpus Christi College, and in 1810 a Double First Class, a distinction which up to that time had been gained by no one except Sir Robert Peel. In 1811 he was elected a Fellow of Oriel, a very great honour, especially for a boy under 19 years of age; and in 1811 he won the University Prizes both for the English and Latin Essays. It is somewhat remarkable that amid this brilliantly successful career, one competition in which the future poet was unsuccessful was that for English verse, in which he was defeated by Mr. Rolleston. After his election at Oriel, he resided in College, and engaged in private tuition. At the close of 1813 he was appointed Examining Master in the Schools, and was an exceedingly popular and efficient examiner. On Trinity Sunday, 1815, he was ordained Deacon, and in 1816 Priest, by the Bishop of Oxford, and became Curate of East Leach and Burthorpe, though he still continued to reside at Oxford. In 1818 he was appointed College Tutor at Oriel, which office he retained until 1823. On the death of his mother in the same year, he left Oxford, and returned to live with his father and two surviving sisters at Fairford. In addition to East Leach and Burthorpe, he also accepted the Curacy of Southrop, and the two brothers, John and Thomas, undertook the duties between them, at the same time helping their father at Coln. It should be added, as an apology for Keble thus becoming a sort of pluralist among "the inferior clergy," that the population of all his little cures did not exceed 1000, nor the income £100 a year. In 1824 came the only offer of a dignity in the Church, and that a very humble one, which he ever received. The newly-appointed Bishop of Barbadoes (Coleridge) wished Keble to go out with him as Archdeacon, and but for his father's delicate state of health, he would probably have accepted the offer. In 1825 he became Curate of Hursley, on the recommendation of his old pupil, Sir William Heathcote; but in 1826, on the death of his sister, Mary Ann, he returned to Fairford, feeling that he ought not to separate himself from his father and only surviving sister. He supplied his father's place at Coln entirely. 1827 was memorable for the publication of The Christian Year, and 1828 for the election to the Provostship of Oriel, which his friends, rather than himself, seem to have been anxious to secure for him. In 1829 the living of Hursley was offered to him by Sir William Heathcote, but declined on the ground that he could not leave his father. In 1830 he published his admirable edition of Hooker's Works. In 1831 the Bishop of Exeter (Dr. Philpotts) offered him the valuable living of Paignton, but it was declined for the same reason that Hursley had been declined. In the same year he was also elected to the Poetry Professorship at Oxford. His Praelectiones in that capacity were much admired. In 1833 he preached his famous Assize Sermon at Oxford, which is said by Dr. Newman to have given the first start to the Oxford Movement. Very soon after the publication of this sermon the Tracts for the Times began to be issued. Of these Tracts Keble wrote Nos. 4, 13, 40, and 89. In 1835 his father died, and Keble and his sister retired from Fairford to Coln. In the same year he married Miss Clarke and the Vicarage of Hursley, again becoming vacant, was again offered to him by Sir W. Heathcote, and as the reason for his previous refusal of it no longer existed, he accepted the offer, and in 1836 settled at Hursley for the remainder of his life. That life was simply the life of a devoted and indefatigable parish priest, varied by intellectual pursuits. In 1864 his health began to give way, and on March 29, 1866, he passed away, his dearly loved wife only surviving him six weeks. Both are buried, side by side, in Hursley churchyard. In his country vicarage he was not idle with his pen. In 1839 he published his Metrical Version of the Psalms. The year before, he began to edit, in conjunction with Drs. Pusey and Newman, the Library of the Fathers. In 1846 he published the Lyra Innocentium, and in 1847 a volume of Academical and Occasional Sermons. His pen then seems to have rested for nearly ten years, when the agitation about the Divorce Bill called forth from him in 1851 an essay entitled, An Argument for not proceeding immediately to repeal the Laws which treat the Nuptial Bond as Indissoluble; and in the same year the decision of Archbishop Sumner in the Denison case elicited another essay, the full title of which is The Worship of Our Lord and Saviour in the Sacrament of the Holy Communion, but which is shortly entitled, Eucharistical Adoration. In 1863 he published his last work, The Life of Bishop Wilson (of Sodor and Man). This cost him more pains than anything he wrote, but it was essentially a labour of love. In the popular sense of the word "hymn," Keble can scarcely be called a hymnwriter at all. Very many of his verses have found their way into popular collections of Hymns for Public Worship, but these are mostly centos. Often they are violently detached from their context in a way which seriously damages their significance. Two glaring instances of this occur in the Morning and Evening hymns. In the former the verse "Only, O Lord, in Thy dear love, Fit us for perfect rest above," loses half its meaning when the preceding verse, ending "The secret this of rest below," is excised, as it generally is in collections for public worship, and the same may be said of that most familiar of all Keble's lines, "Sun of my soul, thou Saviour dear," which has of course especial reference to the preceding verse, "'Tis gone, that bright and orbed blaze," &c. The Lyra Innocentium has furnished but few verses which have been adopted into hymn collections; the Psalter has been more fortunate, but the translations from the Latin are almost unknown. Taking, however, the word "hymn" in the wider sense in which Dr. Johnson defines it, as "a song of adoration to some superior being," Keble stands in the very first rank of hymnwriters. His uneventful life was the very ideal life for such a poet as Keble was, but not the sort of life which would be best adapted to train a popular hymnwriter. The Christian Year and the Lyra Innocentium reflect in a remarkable degree the surroundings of the writer. They are essentially the works of a refined and cultured mind, and require a refined and cultured mind to enter into their spirit. Keble, all his life long, and never more than in the earlier portion of it, before he wrote, and when he was writing The Christian Year, breathed an atmosphere of culture and refinement. He had imbibed neither the good nor the evil which the training of a public or even of a private, school brings. It was not even the ordinary home education which he had received. He had been trained, up to the very time of his going to college, by his father, who was clearly a man of culture and refinement, and had been himself successively Scholar and Fellow of Corpus. When he went to Oxford, he can scarcely be said to have entered into the whirl of university life. The Corpus of those days has been admirably described by Keble's own biographer, Sir John Coleridge, and by Dean Stanley in his Life of Dr. Arnold; and the impression which the two vivid pictures leave upon the mind is that of a home circle, on rather a large scale, composed of about twenty youths, all more or less scholarly and refined, and some of them clearly destined to become men of mark. When he removed across the road to Oriel, he found himself in the midst of a still more distinguished band. Whether at home or at college he had never come into contact with anything rude or coarse. And his poetry is just what one would expect from such a career. Exquisitely delicate and refined thoughts, expressed in the most delicate and refined language, are characteristic of it all. Even the occasional roughnesses of versification may not be altogether unconnected with the absence of a public school education, when public schools laid excessive stress upon the form of composition, especially in verse. The Christian Year again bears traces of the life which the writer led, in a clerical atmosphere, just at the eve of a great Church Revival, "cujus pars magna fuit." “You know," he writes to a friend, “the C. Y. (as far as I remember it) everywhere supposes the Church to be in a state of decay." Still more obviously is this the case in regard to the Lyra Innocentium. It was being composed during the time when the writer was stricken by what he always seems to have regarded as the great sorrow of his life. Not the death of his nearest relations—-and he had several trials of this kind—-not the greatest of his own personal troubles dealt to him so severe a blow as the secession of J. H. Newman to the Church of Rome. The whole circumstances of the fierce controversy connected with the Tract movement troubled and unsettled him; and one can well understand with what a sense of relief he turned to write, not for, but about, little children, a most important distinction, which has too often been unnoticed. If the Lyra had been written for children it would have been an almost ludicrous failure, for the obscurity which has been frequently complained of in The Christian Year, is still more conspicuous in the latter work. The title is somewhat misleading, and has caused it to be regarded as a suitable gift-book for the young, who are quite incapable of appreciating it. For the Lyra is written in a deeper tone, and expresses the more matured convictions of the author; and though it is a far less successful achievement as a whole, it rises in places to a higher strain of poetry than The Christian Year does. Another marked feature of Keble's poetry is to a great extent traceable to his early life, viz. the wonderful accuracy and vividness of his descriptions of natural scenery. The ordinary schoolboy or undergraduate cares little for natural scenery. The country is to him a mere playing field. But Keble's training led him to love the country for its own sake. Hence, as Dean Stanley remarks, “Oxford, Bagley Wood, and the neighbourhood of Hursley might be traced through hundreds of lines, both in The Christian Year and the Lyra Innocentium.” The same writer testifies, with an authority which no other Englishman could claim, to "the exactness of the descriptions of Palestine, which he [Keble] had never visited.” And may not this remarkable fact be also traced to some extent to his early training? Brought up under the immediate supervision of a pious father, whom he venerated and loved dearly, he had been encouraged to study intelligently his Bible in a way in which a boy differently educated was not likely to do. Hence, as Sir John Coleridge remarks, "The Christian Year is so wonderfully scriptural. Keble's mind was, by long, patient and affectionate study of Scripture, so imbued with it that its language, its train of thought, its mode of reasoning, seems to flow out into his poetry, almost, one should think, unconsciously to himself." To this may we not add that the same intimate knowledge of the Bible had rendered the memory of the Holy Land so familiar to him that he was able to describe it as accurately as if he had seen it? One other early influence of Keble's life upon his poetry must be noticed. Circumstances brought him into contact with the "Lake poets." The near relation of one of the greatest of them had been his college friend, and John Coleridge introduced him to the writings not only of his uncle, S. T. Coleridge, but also of Wordsworth, to whom he dedicated his Praelectiones, and whose poetry and personal character he admired enthusiastically. To the same college friend he was indebted for an introduction to Southey, whom he found to be "a noble and delightful character," and there is no doubt that the writings of these three great men, but especially Wordsworth, had very much to do with the formation of Keble's own mind as a poet. It has been remarked that in Keble's later life his poetical genius seemed to have, to a great extent, forsaken him; and that the Miscellaneous Poems do not show many traces of the spirit which animated The Christian Year and the Lyra Innocentium. Perhaps one reason for this change may be found in the increased interest "which Keble took in public questions which were not conducive to the calm, introspective state of mind so necessary to the production of good poetry. The poet should live in a world of his own, not in a world perpetually wrangling about University Reform, about Courts of Final Appeal, about Marriage with Deceased Wife's Sister, and other like matters into which Keble, in his later years, threw himself—heart and soul. It is not needful to say much about Keble's other poetical works, The Psalter was not a success, and Keble did not expect it to be. It was undertaken," he tells us, "in the first instance with a serious apprehension, which has since grown into a full conviction, that the thing attempted is, strictly speaking, impossible." At the same time, if Keble did not achieve what he owned to be impossible, he produced a version which has the rare merit of never offending against good taste; one which in every line reflects the mind of the cultured and elegant scholar, who had been used to the work of translating from other languages into English. Hymnal compilers have hitherto strangely neglected this volume; but it is a volume worth the attention of the hymn compiler of the future. There is scarcely a verse in it which would do discredit to any hymnbook; while there are parts which would be an acquisition to any collection. His translations from the Latin have not commended themselves to hymnal compilers. Some of his detached hymns have been more popular. But it is after all as writer of The Christian Year that Keble has established his claim to be reckoned among the immortals. It would be hardly too much to say that what the Prayer Book is in prose, The Christian Year is in poetry. They never pall upon one; they realise Keble's own exquisite simile:— "As for some dear familiar strain Untired we ask, and ask again; Ever in its melodious store Finding a spell unheard before." And it would hardly be too bold to prophesy that The Christian Year will live as long as the Prayer Book, whose spirit Keble had so thoroughly imbibed, and whose "soothing influence" it was his especial object to illustrate and commend. [Rev. John H. 0verton, D.D.] Keble's hymns, poetical pieces, and translations appeared in the following works :— (1.) The Christian Year: Thoughts in Verse for the Sundays and Holy days Throughout the Year. Oxford: John Henry Parker, 1827. Preface dated "May 30th, 1827." The last poem, that on the “Commination," is dated March 9, 1827. The poems on the "Forms of Prayer to be used at Sea," "Gunpowder Treason," "King Charles the Martyr," "The Restoration of the Royal Family," "The Accession," and "Ordination," were added to the 4th edition, 1828. The Messrs. Parker have pub. a large number of editions to date, including a facsimile reprint of the first edition, and an edition with the addition of the dates of composition of each poem. A facsimile of Keble's manuscript as it existed in 1822 was also lithographed in 1882, by Eliot Stock, but its publication was suppressed by a legal injunction, and only a few copies came into the hands of the public. Since the expiration of the first copyright other publishers have issued the work in various forms. (2.) Contributions to the British Magazine, which were included in Lyra Apostolica, 1836, with the signature of "γ." (3.) The Psalter or Psalms of David; In English Verse; By a Member of the University of Oxford. Adapted for the most part, to Tunes in Common Use; and dedicated by permission to the Lord Bishop of Oxford. . . . Oxford, John Henry Parker: J. G. & F. Rivington, London, MDCCCXXXIX. Preface dated “Oxford, May 29, 1839." (4.) The Child's Christian Year: Hymns for every Sunday and Holy-Day. Compiled for the use of Parochial Schools. Oxford: John Henry Parker, 1841. This was compiled by Mrs. Yonge. Keble wrote the Preface, dated “Hursley, Nov. 6, 1841," and signed it “J. K." To it he contributed the four poems noted below. (5.) Lyra Innocentium: Thoughts in Verse on Christian Children, their Ways and their Privileges . . . Oxford: John Henry Parker : F. & J. Rivington, London, 1846. The Metrical Address (in place of Preface) “To all Friendly Readers," is dated "Feb. 8, 1846." (6.) Lays of the Sanctuary, and otter Poems. Compiled and Edited by G. Stevenson de M. Rutherford... London: Hamilton, Adams & Co., 1859. This was a volume of poems published on behalf of Mrs. Elizabeth Good. To it Keble contributed the three pieces noted below. (7.) The Salisbury Hymn-Book 1857. Edited by Earl Nelson. To this be contributed a few hymns, some translations from the Latin, and some rewritten forms of well-known hymns, as "Guide me, 0 Thou great Jehovah," &c. (8.) Miscellaneous Poems by the. Rev. J. Keble, M.A., Vicar of Hursley. Oxford and London: Parker & Co., 1869. The excellent Preface to this posthumous work is dated "Chester, Feb. 22, 1869," and is signed "G.M," i.e. by George Moberly, late Bishop of Salisbury. This volume contains Keble's Ode written for the Installation of the Duke of Wellington as Chancellor of the University of Oxford, in 1834, his poems from the Lyra Apostolica, his hymns named above, his translations from the Latin, and other pieces not published in his works. The most important centos from The Christian Year, which are in common use as hymns, and also the hymns contributed to the Salisbury Hymn Book, 1857, are annotated in full under the first lines of the original poems. The translations from the Latin and Greek are given under the first lines of the originals. There are also several of his more important pieces noted in the body of this work. Those that …have no special history, are the following (the dates given being those of the composition of each piece):— i. From The Christian Year, 1827 and 1828. 1. Creator, Saviour, strengthening Guide. Trinity Sunday. (March 3, 1826.) 2. Father, what treasures of sweet thought. Churching of Women. (March 13, 1827.) 3. God is not in the earthquake: but behold. 9th Sunday after Trinity. The still mall voice. (Aug. 13,1822.) 4. In troublous days of anguish and rebuke. 9th S. after Trinity. The still small voice. (Aug. 13, 1822.) 5. Lessons sweet of spring returning. 1st Sunday after Epiphany. Spring. (May 17,1824.) 6. My Saviour, can it ever be? 4th Sunday after Easter. The promised Comforter. 7. 0 Father of long suffering grace. 18th Sunday after Trinity. God's longsuffering. (Oct. 6, 1823.) 8. 0 God of mercy, God of might, How should, &c. Holy Communion. (Jan. 31, 1827.) 9. 0 Lord my God, do Thou Thy holy will. Wednesday before Easter. Resignation. (Aug. 13, 1821.) 10. 0 say not, dream [think] not, heavenly notes. Catechism. (Feb. 16, 1827.) 11. 0 shame upon thee, listless heart. SS. Philip & James. (Aug. 3, 1825.) 12. 0 who shall dare in this frail scene? St. Mark's Day. (1820.) 13. Red o'er the forest peers the setting sun. 23rd Sunday after Trinity. The Resurrection of the body. (Nov. 12, 1825.) 14. Spirit of Christ, Thine earnest give. Ordination. (March 28, 1828.) 15. Spirit of light and truth, to Thee. Ordination. (March 28, 1828.) 16. Spirit of might and sweetness too. Confirmation. (Feb. 21, 1827.) 17. Sweet nurslings of the vernal skies. 15th S. after Trinity. Consider the lilies. Live for today. (Feb. 3, 1826) 18. The days of hope and prayer are past. 4th Sunday after Easter. The promised Comforter. 19. The live-long night we've toiled in vain. 5th Sunday after Trinity. Miracle of the Fishes. (1821.) 20. The midday sun with fiercest glare. Conversion of St. Paul. (Mar. 2,1822.) 21. The shadow of the Almighty's cloud. Confirmation. (Feb. 22, 1827.) 22. The silent joy that sinks so deep. 2nd Sunday after Epiphany. Turning Water into Wine. 23. Then, fainting soul, arise and sing. 4th Sunday after Easter. The promised Comforter. 24. When brothers part for manhood's race. St. Andrew's Day. (Jan. 27, 1822.) 25. Who is God’s chosen priest ? St. Matthias's Day. 26. Why doth my Saviour weep? 10th Sunday after Trinity. Christ weeping over Jerusalem. (1819.) 27. Why should we faint and fear to live alone? 24th Sunday after Trinity. God's goodness in veiling the future. (June 7, 1825.) 28. Wish not, dear friends, my pain away. 16th Sunday after Trinity. Resignation. (1824.) ii. From The Psalter, 1839. 29. From deeps so wild and drear. Ps. cxxx. 30. God our Hope and Strength abiding. Ps. xlvi. 31. How pleasant, Lord of hosts, how dear. Ps. lxxxiv. 32. Lord, be my Judge, for I have trod. Ps. xxvi. 33. Lord, Thy heart in love hath yearned. Ps. lxxxv. 34. Lord, Thou hast search'd me out and known. Ps. cxxxix 35. My God, my God, why hast Thou me? Ps. xxii. 36. My Shepherd is the living God. Ps. xxiii. 37. My Shepherd is the Lord; J know. Ps. xxiii. 38. Praise the Lord, for He is love. Ps. cxxxvi. 39. Praise ye the Lord from heaven. Ps.cxlviii. 40. Sing the song unheard before. Ps. xcvi. 41. Sound high Jehovah's Name. Ps. cxxxv. 42. The earth is all the Lord's, with all. Ps. xxiv. 43. The mercies of the Lord my God. Ps. lxxxix. 44. The seed of Jacob, one and all. Ps. xxii. iii. From The Child's Christian Year, 1841, and later editions. 45. Bethlehem, above all cities blest. Innocents’ Day. 46. Lo, from the Eastern hills the Lord. l0th Sunday after Trinity. The Gospel. (Late editions.) 47. Our God in glory sits on high. 1st Sunday after Easter. The Epistle. 48. When Christ to village comes or town. 16th Sunday after Trinity. The Gospel. (Late editions.) iv. From Lyra Innocentium, 1846. 49. Christ before thy door is waiting. Presence of Christ in His poor; or, Offertory. 50. How [When] the new-born saints, assembling. Offertory. 51. Once in His Name Who made thee. Holy Baptism. 52. Who for the like of me will care? Naamans' Servant-maid v. From Lays of the Sanctuary, 1859. 53. Lord, lift my heart to Thee at morn. Emigrant's Midnight Hymn. 54. O Love unseen, we know Thee nigh. Cento from No. 53. 55. Slowly the gleaming stars retire. Morning Hymn for Emigrants at Sea. 56. The twilight hour is sweet at home. Evening hymn for Emigrants at Sea. The editor of Keble's Miscellaneous Poems says concerning Nos. 53, 55, and 56:— "The three hymns for Emigrants, for use at Midnight, Morning, and Evening, were written at the request of his friend Sir Frederic Rogers, at that time Emigration Commissioner. They were printed in the first edition of the ‘Prayers for Emigrants, which he had compiled, but were subsequently omitted, perhaps as being thought not sufficiently simple for the class of people for whose use the Book of Prayers was chiefly intended." Preface, p. vi. It is found that nearly 100 hymns (counting centos as such) by Keble are in common use at the present time, and of these some rank with the finest and most popular in the English language. -- John Julian, Dictionary of Hymnology (1907)

Pope Gregory I

540 - 604 Person Name: St. Gregory Hymnal Number: 368 Author of "Evening Hymn" in A Book of Hymns for Public and Private Devotion (15th ed.) Gregory I., St., Pope. Surnamed The Great. Was born at Rome about A.D. 540. His family was distinguished not only for its rank and social consideration, but for its piety and good works. His father, Gordianus, said to have been the grandson of Pope Felix II. or III., was a man of senatorial rank and great wealth; whilst his mother, Silvia, and her sisters-in-law, Tarsilla and Aemiliana, attained the distinction of canonization. Gregory made the best use of his advantages in circumstances and surroundings, so far as his education went. "A saint among saints," he was considered second to none in Rome in grammar, rhetoric, and logic. In early life, before his father's death, he became a member of the Senate; and soon after he was thirty and accordingly, when his father died, he devoted the whole of the large fortune that he inherited to religious uses. He founded no less than six monasteries in Sicily, as well as one on the site of his own house at Rome, to which latter he retired himself in the capacity of a Benedictine monk, in 575. In 577 the then Pope, Benedict I, made him one of the seven Cardinal Deacons who presided over the seven principal divisions of Rome. The following year Benedict's successor, Pelagius II, sent him on an embassy of congratulation to the new emperor Tiberius, at Constantinople. After six years' residence at Constantinople he returned to Rome. It was during this residence at Rome, before he was called upon to succeed Pelagius in the Papal chair, that his interest was excited in the evangelization of Britain by seeing some beautiful children, natives of that country, exposed for sale in the slave-market there ("non Angli, sed Angeli"). He volunteered to head a mission to convert the British, and, having obtained the Pope's sanction for the enterprise, had got three days' journey on his way to Britain when he was peremptorily recalled by Pelagius, at the earnest demand of the Roman people. In 590 he became Pope himself, and, as is well known, carried out his benevolent purpose towards Britain by the mission of St. Augustine, 596. His Papacy, upon which he entered with genuine reluctance, and only after he had taken every step in his power to be relieved from the office, lasted until 604, when he died at the early age of fifty-five. His Pontificate was distinguished by his zeal, ability, and address in the administration of his temporal and spiritual kingdom alike, and his missionaries found their way into all parts of the known world. In Lombardy he destroyed Arianism; in Africa he greatly weakened the Donatists; in Spain he converted the monarch, Reccared: while he made his influence felt even in the remote region of Ireland, where, till his day, the native Church had not acknowledged any allegiance to the See of Rome. He advised rather than dictated to other bishops, and strongly opposed the assumption of the title of "Universal Patriarch" by John the Faster of Constantinople, on the ground that the title had been declined by the Pope himself at the Council of Chalcedon, and declared his pride in being called the “Servant of God's Servants." He exhibited entire toleration for Jews and heretics, and his disapproval of slavery by manumitting all his own slaves. The one grave blot upon his otherwise upright and virtuous character was his gross flattery in congratulating Phocas on his accession to the throne as emperor in 601, a position the latter had secured with the assistance of the imperial army in which he was a centurion, by the murder of his predecessor Mauricius (whose six sons had been slaughtered before their father's eyes), and that of the empress Constantina and her three daughters. Gregory's great learning won for him the distinction of being ranked as one of the four Latin doctors, and exhibited itself in many works of value, the most important of which are his Moralium Libri xxxv., and his two books of homilies on Ezekiel and the Gospels. His influence was also great as a preacher and many of his sermons are still extant, and form indeed no inconsiderable portion of his works that have come down to us. But he is most famous, perhaps, for the services he rendered to the liturgy and music of the Church, whereby he gained for himself the title of Magister Caeremoniarum. His Sacramentary, in which he gave its definite form to the Sacrifice of the Mass, and his Antiphonary, a collection which he made of chants old and new, as well as a school called Orplianotrophium, which he established at Rome for the cultivation of church singing, prove his interest in such subjects, and his success in his efforts to render the public worship of his day worthy of Him to Whom it was addressed. The Gregorian Tones, or chants, with which we are still familiar after a lapse of twelve centuries, we owe to his anxiety to supersede the more melodious and flowing style of church music which is popularly attributed to St. Ambrose, by the severer and more solemn monotone which is their characteristic. The contributions of St. Gregory to our stores of Latin hymns are not numerous, nor are the few generally attributed to him quite certainly proved to be his. But few as they are, and by whomsoever written, they are most of them still used in the services of the Church. In character they are well wedded to the grave and solemn music which St. Gregory himself is supposed to have written for them. The Benedictine editors credit St. Gregory with 8 hymns, viz. (1) “Primo dierum omnium;" (2) "Nocte surgentes vigilemus;" (3) "Ecce jam noctis tenuatur tunbra;" (4) “Clarum decus jejunii;" (5) "Audi benigne conditor;" (6) "Magno salutis gaudio;" (7) “Rex Christe factor omnium;" (8) "Lucis Creator Optime." Daniel in his vol. i. assigns him three others. (9) “Ecce tempus idoneum;" (10) "Summi largitor praemii;" (11) "Noctis tempus jam praeterit." For translations of these hymns see under their respective first lines. (For an elaborate account of St. Gregory, see Smith and Wace's Dictionary of Christian Biography.) [Rev. Digby S. Wrangham, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Gregory I., St., Pope, p. 469, i. We have been unable to discover any grounds which justified the Benedictine editors and Daniel in printing certain hymns (see p. 470, i.) as by St. Gregory. Modern scholars agree in denying him a place among hymnwriters; e.g., Mr. F. H. Dudden, in his Gregory the Great (London, 1905, vol. i.,p. 276), says "The Gregorian authorship of these compositions [the hymns printed by the Benedictine editors] however cannot be maintained... Gregory contributed ... nothing at all to the sacred music and poetry of the Roman Church." [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Martin Luther

1483 - 1546 Person Name: Luther Hymnal Number: 428 Author of "The Martyrs’ Ashes" in A Book of Hymns for Public and Private Devotion (15th ed.) Luther, Martin, born at Eisleben, Nov. 10, 1483; entered the University of Erfurt, 1501 (B.A. 1502, M.A.. 1503); became an Augustinian monk, 1505; ordained priest, 1507; appointed Professor at the University of Wittenberg, 1508, and in 1512 D.D.; published his 95 Theses, 1517; and burnt the Papal Bull which had condemned them, 1520; attended the Diet of Worms, 1521; translated the Bible into German, 1521-34; and died at Eisleben, Feb. 18, 1546. The details of his life and of his work as a reformer are accessible to English readers in a great variety of forms. Luther had a huge influence on German hymnody. i. Hymn Books. 1. Ellich cristlich lider Lobgesang un Psalm. Wittenberg, 1524. [Hamburg Library.] This contains 8 German hymns, of which 4 are by Luther. 2. Eyn Enchiridion oder Handbuchlein. Erfurt, 1524 [Goslar Library], with 25 German hymns, of which 18 are by Luther. 3. Geystliche Gesangk Buchleyn. Wittenberg, 1524 [Munich Library], with 32 German hymns, of which 24 are by Luther. 4. Geistliche Lieder auffs new gebessert. Wittenberg. J. Klug, 1529. No copy of this book is now known, but there was one in 1788 in the possession of G. E. Waldau, pastor at Nürnberg, and from his description it is evident that the first part of the Rostock Gesang-Buch, 1531, is a reprint of it. The Rostock Gesang-Buch, 1531, was reprinted by C. M. Wiechmann-Kadow at Schwerin in 1858. The 1529 evidently contained 50 German hymns, of which 29 (including the Litany) were by Luther. 5. Geistliche Lieder auffs new gebessert. Erfurt. A. Rauscher, 1531 [Helmstädt, now Wolfenbüttel Library], a reprint of No. 4. 6. Geistliche Lieder. Wittenberg. J. Klug, 1535 [Munich Library. Titlepage lost], with 52 German hymns, of which 29 are by Luther. 7. Geistliche Lieder auffs new gebessert. Leipzig. V. Schumann, 1539 [Wernigerode Library], with 68 German hymns, of which 29 are by Luther. 8. Geistliche Lieder. Wittenberg. J. Klug, 1543 [Hamburg Library], with 61 German hymns, of which 35 are by Luther. 9. Geystliche Lieder. Leipzig. V. Babst, 1545 [Gottingen Library]. This contains Luther's finally revised text, but adds no new hymns by himself. In pt. i. are 61 German hymns, in pt. ii. 40, of which 35 in all are by Luther. For these books Luther wrote three prefaces, first published respectively in Nos. 3, 4, 9. A fourth is found in his Christliche Geseng, Lateinisch und Deudsch, zum Begrebnis, Wittenberg, J. Klug, 1542. These four prefaces are reprinted in Wackernagel’s Bibliographie, 1855, pp. 543-583, and in the various editions of Luther's Hymns. Among modern editions of Luther's Geistliche Lieder may be mentioned the following:— Carl von Winterfeld, 1840; Dr. C. E. P. Wackernagel, 1848; Q. C. H. Stip, 1854; Wilhelm Schircks, 1854; Dr. Danneil, 1883; Dr. Karl Gerok, 1883; Dr. A. F. W. Fischer, 1883; A. Frommel, 1883; Karl Goedeke, 1883, &c. In The Hymns of Martin Luther. Set to their original melodies. With an English version. New York, 1883, ed. by Dr. Leonard Woolsey Bacon and Nathan H. Allen, there are the four prefaces, and English versions of all Luther's hymns, principally taken more or less altered, from the versions by A. T. Russell, R. Massie and Miss Winkworth [repub. in London, 1884]. Complete translations of Luther's hymns have been published by Dr. John Anderson, 1846 (2nd ed. 1847), Dr. John Hunt, 1853, Richard Massie, 1854, and Dr. G. Macdonald in the Sunday Magazine, 1867, and his Exotics, 1876. The other versions are given in detail in the notes on the individual hymns. ii. Classified List of Luther's Hymns. Of Luther's hymns no classification can be quite perfect, e.g. No. 3 (see below) takes hardly anything from the Latin, and No. 18 hardly anything from the Psalm. No. 29 is partly based on earlier hymns (see p. 225, i.). No. 30 is partly based on St. Mark i. 9-11, and xvi., 15, 16 (see p. 226, ii.). No. 35 is partly based on St. Luke ii. 10-16. The following arrangement, however, will answer all practical purposes. A. Translations from the Latin. i. From Latin Hymns: 1. Christum wir sollen loben schon. A solis ortus cardine 2. Der du bist drei in Einigkeit. O Lux beata Trinitas. 3. Jesus Christus unser Heiland, Der von. Jesus Christus nostra salus 4. Komm Gott Schopfer, heiliger Geist. Veni Creator Spiritus, Mentes. 5. Nun komm der Beidenheiland. Veni Redemptor gentium 6. Was flirchst du Feind Herodes sehr. A solis ortus cardine ii. From Latin Antiphons, &c.: 7. Herr Gott dich loben wir. Te Deum laudamus. 8. Verleih uns Frieden gnädiglich. Dapacem, Domine 9. Wir glauben all an einen Gott. iii. Partly from the Latin, the translated stanzas being adopted from Pre-Reformation Versions: 10. Komm, heiliger Geist, Herre Gott. 11. Mitten wir im Leben sind. Media vita in morte sumus. B. Hymns revised and enlarged from Pre-Reformation popular hymns. 12. Gelobet seist du Jesus Christ. 13. Gott der Vater wohn uns bei. 14. Gott sei gelobet und gebenedeiet. 15. Nun bitten wir den heiligen Geist. C. Psalm versions. 16. Ach Gott vom Himmel, sieh darein. 17. Aus tiefer Noth schrei ich zu dir. 18. Ein' feste Burg ist unser Gott. 19. Es spricht der Unweisen Mund wohl. 20. Es wollt uns Gott genädig sein. 21. War Gott nicht mit uns diese Zeit. 22. Wohl dem, der in Gotten Furcht steht. D. Paraphrases of other portions of Holy Scripture. 23. Diess sind die heilgen zehn Gebot. 24. Jesaia dem Propheten das geschah. 25. Mensch willt du leben seliglich. 26. Mit Fried und Freud ich fahr dahin. 27. Sie ist mir lieb die werthe Magd. 28. Vater unser im Himmelreich. E. Hymns mainly Original. 29. Christ lag in Todesbanden. 30. Christ unser Herr zum Jordan kam. 31. Ein neues Lied wir heben an. 32. Erhalt uns Herr bei deinem Wort. 33. Jesus Christus unser Heiland, Der den, 34. Nun freut euch lieben Christengemein. 35. Vom Himmel hoch da komm ich her. 36. Vom Himmel kam der Engel Schaar. In addition to these — 37. Fur alien Freuden auf Erden. 38. Kyrie eleison. In the Blätter fur Hymnologie, 1883, Dr. Daniel arranges Luther's hymns according to what he thinks their adaptation to modern German common use as follows:— i. Hymns which ought to be included in every good Evangelical hymn-book: Nos. 7-18, 20, 22, 28, 29, 30, 32, 34, 35, 36, 38. ii. Hymns the reception of which into a hymn-book might be contested: Nos. 2, 3, 4, 19, 21, 22, 23, 24, 25, 33. iii. Hymns not suited for a hymn-book: Nos. 1, 5, 6, 27, 31, 37. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

James Edmeston

1791 - 1867 Person Name: Edmeston Hymnal Number: 462 Author of "Sabbath Evening" in A Book of Hymns for Public and Private Devotion (15th ed.) Edmeston, James, born Sept. 10, 1791. His maternal grandfather was the Rev. Samuel Brewer, who for 50 years was the pastor of an Independent congregation at Stepney. Educated as an architect and surveyor, in 1816 he entered upon his profession on his own account, and continued to practice it until his death on Jan. 7, 1867. The late Sir G. Gilbert Scott was his pupil. Although an Independent by descent he joined the Established Church at a comparatively early age, and subsequently held various offices, including that of churchwarden, in the Church of St. Barnabas, Homerton. His hymns number nearly 2000. The best known are “Lead us, Heavenly Father, lead us” and "Saviour, breathe an evening blessing." Many of his hymns were written for children, and from their simplicity are admirably adapted to the purpose. For many years he contributed hymns of various degrees of merit to the Evangelical Magazine, His published works are:— (1) The Search, and other Poems, 1817. (2) Sacred Lyrics, 1820, a volume of 31 hymns and one poem. This was followed by a second Series, 1821, with 35; and a third Series, 1822, with 27 pieces respectively. (3) The Cottage Minstrel; or, Hymns for the Assistance of Cottagers in their Domestic Worship, 1821. This was published at the suggestion of a member of the Home Missionary Society, and contains fifty hymns. (4) One Hundred Hymns for Sunday Schools, and for Particular Occasions, 1821. (5) Missionary Hymns, 1822. (6) Patmos, a Fragment, and Other Poems, 1824. (7) The Woman of Shunam, and Other Poems, 1829. (8) Fifty Original Hymns, 1833. (9) Hymns for the Chamber of Sickness, 1844. (10) Closet Hymns and Poems, 1844. (11) Infant Breathings, being Hymns for the Young, 1846. (12) Sacred Poetry, 1847. In addition to those of his hymns which have attained to an extensive circulation, as those named above, and are annotated in this work under their respective first lines, there are also the following in common use in Great Britain and America:— 1. Along my earthly way. Anxiety. In his Sacred Lyrics, third set, 1822, in 8 stanzas of 4 lines. It is given in several collections, but usually in an abbreviated form, and generally somewhat altered. 2. Dark river of death that is [art] flowing. Death Anticipated. Given in his Sacred Lyrics, 3rd set, 1822, p. 39, in 9 stanzas of 4 lines. It is usually given in an abbreviated form, and sometimes as, "Dark river of death that art flowing." 3. Come, sacred peace, delightful guest. Peace. Appeared in his Closet Hymns, &c, 1844, in 4 stanzas of 4 lines. 4. Eternal God, before thy throne, Three nations. National Fast. 5. For Thee we pray and wait. Second Advent. 6. God intrusts to all. Parable of the Talents. This is No. 13 of his Infant Breathings, 1846, in 5 stanzas of 4 lines. It is a simple application of the parable to the life of a child. It is widely used. 7. God is here; how sweet the sound. Omnipresence. Given as No. 9 in his Sacred Lyrics, 1st set, 1820, in 6 stanzas of 4 lines. In the Baptist Hymnal, 1879, No. 45. St. i.-iii. are from this text, and iv. and v. are from another source. 8. How sweet the light of Sabbath eve. Sunday Evening. No. 10 in theCottage Minstrel, 1821, slightly altered. 9. Is there a time when moments flow. Sunday Evening. No. 5 of his Sacred Lyrics, 1st set, 1820, in 7 stanzas of 4 lines. 10. Little travellers Zionward. Burial of Children. No. 25 of his Infant Breathings, &c, 1846, in 3 stanzas of 8 lines. In the Leeds Hymn Book, 1853, it begins with stanza ii., "Who are they whose little feet?" 11. May we, Lord, rejoicing say. National Thanksgiving. Dated 1849 by the author in Spurgeon's Our Own Hymnbook, No. 1008. 12. Music, bring thy sweetest treasures. Holy Trinity. Dated 1837 by the author in Spurgeon's Our Own Hymnbook, No. 167. It is in his Sacred Poetry, 1847. 13. Roll on, thou mighty ocean. Departure of Missionaries. In his Missionary Hymns, 1822, in 4 stanzas of 4 lines. It is in common use in America. 14. Sweet is the light of Sabbath eve. Sunday Evening. In 5 stanzas of 41., from the Cottage Minstrel, 1821, where it is given as No. 10, and entitled "The Cottager's Reflections upon the Sabbath Evening." 15. The light of Sabbath eve. Sunday Evening. In 5 stanzas of 4 lines, as No. 11 in the Cottage Minstrel, 1821, p. 14, and headed, "Solemn Questions for the Sabbath Evening." 16. Wake, harp of Zion, wake again. Missions to the Jews. Dated 1846 by the author in Spurgeon's Our Own Hymnbook. It is in his Sacred Poetry, 1847. 17. When shall the voice of singing? In his Missionary Hymns, 1822. It is in a few American collections. 18. When the worn spirit wants repose. Sunday. No. 18, of his Sacred Lyrics, 1st set, 1820, in 4 stanzas of 4 lines. It is somewhat popular, and is given in several collections in Great Britain and America, as the Baptist Psalms & Hymns, 1858-80; the Church Praise Book, N. Y., 1881, &c. 19. Why should I, in vain repining? Consolation. No. 14 in the 1st set of his Sacred Lyrics, 1820, in 4 stanzas of 4 lines. -- John Julian, Dictionary of Hymnology (1907) ========================= Edmeston, James, p. 321, ii. Other hymns are:— 1. O Thou Whose mercy guides my way. Resignation. In his Sacred Lyrics, 1st set, 1820, p. 24, in 3 stanzas of 4 lines, and again in his Hymns for the Chamber of Sickness, 1844. 2. Parting soul, the flood awaits thee. Death anticipated. In his Sacred Lyrics, 1st set, 1820, p. 18, in 3 stanza of 8 lines, and based upon the passage in the Pilgrim's Progress:—"Now I further saw that betwixt them and the gate was a river, but there was no bridge to go over, and the river was very deep." 3. 'Tis sweet upon our pilgrimage. Praise. In hi3 Closet Hymns and Poems, 1846, in 3 stanzas of 4 lines, and headed "An Ebenezer Raided." 4. Welcome, brethren, enter in. Reception of Church Officers. Miller says, in his Singers and Songs, 1869, p. 420:—"This is No. 1 of five hymns supplied by Mr. Edmeston, at the request of a friend, for insertion in a provincial hymn-book, on the subject of admitting members," but he does not give the name of the book, neither have we identified It. The hymn, as given in the New Congregational Hymn Book, 1859, No. 840, is in 5 stanzas of 4 lines, of which Millet says stanza iii. is by another hand. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

J. M. Neale

1818 - 1866 Person Name: Neale Hymnal Number: 544 Author of "Bearing the Cross" in A Book of Hymns for Public and Private Devotion (15th ed.) John M. Neale's life is a study in contrasts: born into an evangelical home, he had sympathies toward Rome; in perpetual ill health, he was incredibly productive; of scholarly temperament, he devoted much time to improving social conditions in his area; often ignored or despised by his contemporaries, he is lauded today for his contributions to the church and hymnody. Neale's gifts came to expression early–he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in 1842, but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry. So Neale spent the years between 1846 and 1866 as a warden of Sackville College in East Grinstead, a retirement home for poor men. There he served the men faithfully and expanded Sackville's ministry to indigent women and orphans. He also founded the Sisterhood of St. Margaret, which became one of the finest English training orders for nurses. Laboring in relative obscurity, Neale turned out a prodigious number of books and artic1es on liturgy and church history, including A History of the So-Called Jansenist Church of Holland (1858); an account of the Roman Catholic Church of Utrecht and its break from Rome in the 1700s; and his scholarly Essays on Liturgiology and Church History (1863). Neale contributed to church music by writing original hymns, including two volumes of Hymns for Children (1842, 1846), but especially by translating Greek and Latin hymns into English. These translations appeared in Medieval Hymns and Sequences (1851, 1863, 1867), The Hymnal Noted (1852, 1854), Hymns of the Eastern Church (1862), and Hymns Chiefly Medieval (1865). Because a number of Neale's translations were judged unsingable, editors usually amended his work, as evident already in the 1861 edition of Hymns Ancient and Modern; Neale claimed no rights to his texts and was pleased that his translations could contribute to hymnody as the "common property of Christendom." Bert Polman ======================== Neale, John Mason, D.D., was born in Conduit Street, London, on Jan. 24, 1818. He inherited intellectual power on both sides: his father, the Rev. Cornelius Neale, having been Senior Wrangler, Second Chancellor's Medallist, and Fellow of St. John's College, Cambridge, and his mother being the daughter of John Mason Good, a man of considerable learning. Both father and mother are said to have been "very pronounced Evangelicals." The father died in 1823, and the boy's early training was entirely under the direction of his mother, his deep attachment for whom is shown by the fact that, not long before his death, he wrote of her as "a mother to whom I owe more than I can express." He was educated at Sherborne Grammar School, and was afterwards a private pupil, first of the Rev. William Russell, Rector of Shepperton, and then of Professor Challis. In 1836 he went up to Cambridge, where he gained a scholarship at Trinity College, and was considered the best man of his year. But he did not inherit his father's mathematical tastes, and had, in fact, the greatest antipathy to the study; and as the strange rule then prevailed that no one might aspire to Classical Honours unless his name had appeared in the Mathematical Tripos, he was forced to be content with an ordinary degree. This he took in 1840; had he been one year later, he might have taken a brilliant degree, for in 1841 the rule mentioned above was rescinded. He gained, however, what distinctions he could, winning the Members' Prize, and being elected Fellow and Tutor of Downing College; while, as a graduate, he won the Seatonian Prize no fewer than eleven times. At Cambridge he identified himself with the Church movement, which was spreading there in a quieter, but no less real, way than in the sister University. He became one of the founders of the Ecclesiological, or, as it was commonly called, the Cambridge Camden Society, in conjunction with Mr. E. J. Boyce, his future brother-in-law, and Mr. Benjamin Webb, afterwards the well-known Vicar of St. Andrew's, Wells Street, and editor of The Church Quarterly Review. In 1842 he married Miss Sarah Norman Webster, the daughter of an evangelical clergyman, and in 1843 he was presented to the small incumbency of Crawley in Sussex. Ill health, however, prevented him from being instituted to the living. His lungs were found to be badly affected; and, as the only chance of saving his life, he was obliged to go to Madeira, where he stayed until the summer of 1844. In 1846 he was presented by Lord Delaware to the Wardenship of Sackville College, East Grinstead. This can hardly be considered as an ecclesiastical preferment, for both his predecessor and his successor were laymen. In fact the only ecclesiastical preferment that ever was offered to him was the Provostship of St. Ninian's, Perth. This was an honourable office, for the Provostship is equivalent to a Deanery in England, but it was not a lucrative one, being worth only £100 a year. He was obliged to decline it, as the climate was thought too cold for his delicate health. In the quiet retreat of East Grinstead, therefore, Dr. Neale spent the remainder of his comparatively short life, dividing his time between literary work, which all tended, directly or indirectly, to the advancement of that great Church revival of which he was so able and courageous a champion, and the unremitting care of that sisterhood of which he was the founder. He commenced a sisterhood at Rotherfield on a very small scale, in conjunction with Miss S. A. Gream, daughter of the rector of the parish; but in 1856 he transferred it to East Grinstead, where, under the name of St. Margaret's, it has attained its present proportions. Various other institutions gradually arose in connection with this Sisterhood of St. Margaret's, viz., an Orphanage, a Middle Class School for girls, and a House at Aldershot for the reformation of fallen women. The blessing which the East Grinstead Sisters have been to thousands of the sick and suffering cannot here be told. But it must be mentioned that Dr. Neale met with many difficulties, and great opposition from the outside, which, on one occasion, if not more, culminated in actual violence. In 1857 he was attending the funeral of one of the Sisters at Lewes, when a report was spread that the deceased had been decoyed into St. Margaret's Home, persuaded to leave all her money to the sisterhood, and then purposely sent to a post in which she might catch the scarlet fever of which she died. To those who knew anything of the scrupulously delicate and honourable character of Dr. Neale, such a charge would seem absurd on the face of it; but mobs are not apt to reflect, and it was very easy to excite a mob against the unpopular practices and sentiments rife at East Grinstead; and Dr. Neale and some Sisters who were attending the funeral were attacked and roughly handled. He also found opponents in higher quarters; he was inhibited by the Bishop of the Diocese for fourteen years, and the Aldershot House was obliged to be abandoned, after having done useful work for some years, in consequence of the prejudice of officials against the religious system pursued. Dr. Neale's character, however, was a happy mixture of gentleness and firmness; he had in the highest degree the courage of his convictions, which were remarkably definite and strong; while at the same time he maintained the greatest charity towards, and forbearance with, others who did not agree with him. It is not surprising, therefore, that he lived all opposition down; and that, while from first to last his relations with the community at East Grinstead were of the happiest description, he was also, after a time, spared any molestation from without. The institution grew upon his hands, and he became anxious to provide it with a permanent and fitting home. His last public act was to lay the foundation of a new convent for the Sisters on St. Margaret's Day (July 20), 1865. He lived long enough to see the building progress, but not to see it completed. In the following spring his health, which had always been delicate, completely broke down, and after five months of acute suffering he passed away on the Feast of the Transfiguration (Aug. 6), 1866, to the bitter regret of the little community at East Grinstead and of numberless friends outside that circle. One trait of his singularly lovable character must not pass unnoticed. His charity, both in the popular and in the truer Christian sense of the word, was unbounded; he was liberal and almost lavish with his money, and his liberality extended to men of all creeds and opinions; while it is pleasing to record that his relations with his ecclesiastical superiors so much improved that he dedicated his volume of Seatonian Poems to the bishop of the diocese. If however success in life depended upon worldly advantages, Dr. Neale's life would have to be pronounced a failure; for, as his old friend, Dr. Littledale, justly complains, "he spent nearly half his life where he died, in the position of warden of an obscure Almshouse on a salary of £27 a year." But, measured by a different standard, his short life assumes very different proportions. Not only did he win the love and gratitude of those with whom he was immediately connected, but he acquired a world-wide reputation as a writer, and he lived to see that Church revival, to promote which was the great object of his whole career, already advancing to the position which it now occupies in the land of his birth. Dr. Neale was an industrious and voluminous writer both in prose and verse; it is of course with the latter class of his writings that this sketch is chiefly concerned; but a few words must first be said about the former. I.— Prose Writings.— His first compositions were in the form of contributions to The Ecclesiologist, and were written during his graduate career at Cambridge. Whilst he was in Madeira he began to write his Commentary on the Psalms, part of which was published in 1860. It was afterwards given to the world, partly written by him and partly by his friend, Dr. Littledale, in 4 vols., in 1874, under the title of A Commentary on the Psalms, from Primitive and Mediaeval Writers. This work has been criticised as pushing the mystical interpretation to an extravagant extent. But Dr. Neale has anticipated and disarmed such criticism by distinctly stating at the commencement that "not one single mystical interpretation throughout the present Commentary is original;" and surely such a collection has a special value as a wholesome correction of the materialistic and rationalistic tendencies of the age. His next great work, written at Sackville College, was The History of the Holy Eastern Church. The General Introduction was published in 1847; then followed part of the History itself, The Patriarchate of Alexandria, in 2 vols.; and after his death another fragment was published, The History of the Patriarchate of Antioch, to which was added, Constantius's Memoirs of the Patriarchs of Antioch, translated from the Greek, edited by the Rev. G. Williams, 1 vol. The whole fragment was published in 5 vols. (1847-1873). The work is spoken very highly of, and constantly referred to, by Dean Stanley in his Lectures on the History of the Eastern Church. Dr. Neale was naturally in strong sympathy with the struggling Episcopal Church of Scotland, and to show that sympathy he published, in 1856, The Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c, with an Appendix on the Scottish Liturgy. In the same direction was his History of the so-called Jansenist Church in Holland, 1858. Next followed Essays on Liturgiology and Church History, with an Appendix on Liturgical Quotations from the Isapostolical Fathers by the Rev. G. Moultrie, 1863, a 2nd edition of which, with an interesting Preface by Dr. Littledale, was published in 1867. It would be foreign to the purpose of this article to dwell on his other prose works, such as his published sermons, preached in Sackville College Chapel, his admirable little devotional work, Readings for the Aged, which was a selection from these sermons; the various works he edited, such as the Tetralogia Liturgica, the Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi Collectae; his edition of The Primitive Liturgies of S. Mark, S. Clement, S. James, S. Chrysostom and S. Basil, with a Preface by Dr. Littledale; his Translation of the same; his many stories from Church History, his Voices from the East, translated from the Russ, and his various articles contributed to the Ecclesiologist, The Christian Remembrance, The Morning Chronicle, and The Churchman's Companion. It is time to pass on to that with which we are directly concerned. II. —Poetical Writings.— As a sacred poet, Dr. Neale may be regarded under two aspects, as an original writer and as a translator. i. Original Writer.—Of his original poetry, the first specimen is Hymns for Children, published in 1842, which reached its 10th edition the year after his death. It consists of 33 short hymns, the first 19 for the different days of the week and different parts of the day, the last 14 for the different Church Seasons. This little volume was followed in 1844 by Hymns for the Young, which was intended to be a sequel to the former, its alternative title being A Second Series of Hymns for Children; but it is designed for an older class than the former, for young people rather than for children. The first 7 hymns are "for special occasions," as "on goiug to work," “leaving home” &c.; the next 8 on "Church Duties and Privileges," "Confirmation," "First Holy Communion," &c, the last 13 on "Church Festivals,” which, oddly enough, include the Four Ember Seasons, Rogation Days, and the Sundays in Advent. In both these works the severe and rigid style, copied, no doubt, from the old Latin hymns, is very observable. Perhaps this has prevented them from being such popular favourites as they otherwise might have been; but they are quite free from faults into which a writer of hymns for children is apt to fall. They never degenerate into mere prose in rhyme; and in every case the purity as well as the simplicity of their diction is very remarkable. In the same year (1844) he also published Songs and Ballads for Manufacturers, which were written during his sojourn in Madeira, and the aim of which (he tells us) was "to set forth good and sound principles in metaphors which might, from their familiarity, come home to the hearts of those to whom they were addressed." They are wonderfully spirited both in matter and manner, and their freedom of style is as remarkable as the rigidity of the former works. They were followed eleven years later (1855) by a similar little work entitled Songs and Ballads for the People. This is of a more aggressive and controversial character than the previous ones, dealing boldly with such burning questions as "The Teetotallers," "Why don't you go to Meeting?" &c. Passing over the Seatonian Poems, most of which were of course written before those noticed above, we next come to the Hymns for the Side, which is a fitting companion to the Readings for the Aged, and then to Sequences, Hymns, and other Ecclesiastical Verses, which was published just after the author's death (1866), and may be regarded as a sort of dying legacy to the world. In fact, the writer almost intimates as much in the preface, where he speaks of himself as "one who might soon be called to have done with earthly composition for ever." Many of the verses, indeed, were written earlier, "forty years ago," he says, which is evidently intended for twenty. The preface is dated "In the Octave of S. James, 1866," and within a fortnight, on the Feast of the Transfiguration, “the veil” (to use the touching words of his old friend, Dr. Littledale) "was withdrawn from before his eyes, and the song hushed on earth is now swelling the chorus of Paradise." Was it an accident that these verses dwell so much on death and the life beyond the grave? or did the coming event cast its shadow before? Not that there is any sadness of tone about them; quite the reverse. He contemplates death, but it is with the eye of a Christian from whom the sting of death has been removed. Most of the verses are on subjects connected with the Church Seasons, especially with what are called the "Minor Festivals:" but the first and last poems are on different subjects. The first, the "Prologue," is "in dear memory of John Keble, who departed on Maundy Thursday, 1866, "and is a most touching tribute from one sacred poet to another whom he was about to follow within a few months to the "land that is very far off." The last is a poetical version of the legend of "the Seven Sleepers of Ephesus," and is, the writer thinks, "the first attempt to apply to primitive Christianity that which is, to his mind, the noblest of our measures." That measure is the hexameter, and undoubtedly Dr. Neale employed it, as he did all his measures, with great skill and effect; but it may be doubted whether the English language, in which the quantities of syllables are not so clearly defined as in Latin and Greek, is quite adapted for that measure. Throughout this volume, Dr. Neale rises to a far higher strain than he had ever reached before. ii. Translations.— It is in this species of composition that Dr. Neale's success was pre-eminent, one might almost say unique. He had all the qualifications of a good translator. He was not only an excellent classical scholar in the ordinary sense of the term, but he was also positively steeped in mediaeval Latin. An anecdote given in an appreciative notice by "G. M." [Moultrie] happily illustrates this:— Dr. Neale "was invited by Mr. Keble and the Bishop of Salisbury to assist them with their new hymnal, and for this purpose he paid a visit to Hursley Parsonage." On one occasion Mr. Keble "having to go to another room to find some papers was detained a short time. On his return Dr. Neale said, ‘Why, Keble, I thought you told me that the "Christian Year" was entirely original.' ‘Yes,' he answered, 'it certainly is.' ‘Then how comes this?' and Dr. Neale placed before him the Latin of one of Keble's hymns. Keble professed himself utterly confounded. He protested that he had never seen this 'original,' no, not in all his life. After a few minutes Neale relieved him by owning that he had just turned it into Latin in his absence." Again, Dr. Neale's exquisite ear for melody prevented him from spoiling the rhythm by too servile an imitation of the original; while the spiritedness which is a marked feature of all his poetry preserved that spring and dash which is so often wanting in a translation. (i.) Latin.— Dr. Neale's translations from the Latin include (1.) Mediaeval Hymns and Sequences (1851). He was the, first to introduce to the English reader Sequences, that is, as he himself describes them, " hymns sung between the Epistle and Gospel in the Mass," or, as he explains more definitely, "hymns whose origin is to be looked for in the Alleluia of the Gradual sung between the Epistle and the Gospel." He was quite an enthusiast about this subject:— "It is a magnificent thing,” he says, "to pass along the far-stretching vista of hymns, from the sublime self-containedness of S. Ambrose to the more fervid inspiration of S. Gregory, the exquisite typology of Venantius Fortunatus, the lovely painting of St. Peter Damiani, the crystal-like simplicity of S. Notker, the scriptural calm of Godescalcus, the subjective loveliness of St. Bernard, till all culminate in the full blaze of glory which surrounds Adam of S. Victor, the greatest of them all." Feeling thus what a noble task he had before him, it is no wonder that he spared no pains over it, or that he felt it his duty to adopt "the exact measure and rhyme of the original, at whatever inconvenience and cramping." That he succeeded in his difficult work, the verdict of the public has sufficiently proved. Of all the translations in the English language no one has ever been so popular as that of the Hora Novissima, in this volume, afterwards (1858) published separately, under the title of the Rhythm of Bernard de Morlaix, Monk of Cluny. Some original hymns may be as well known as "Jerusalem the Golden," "For thee, O dear, dear country," or "Brief life is here our portion,” but it would be hard to find any translations which come near them for extensive use. A second edition of the Mediaeval Hymns, much improved, came out in 1863, and a third, "with very numerous additions and corrections," in 1867. (2.) We next come to the Hymnal Noted, in which 94 out of the 105 hymns are the work of Dr. Neale. These are all translations from the Latin. The first part appeared in 1852, the second in 1854. Dr. Neale has himself given us an interesting account of his connection with this work:— "Some," he writes, "of the happiest and most instructive hours of my life were spent in the Sub-Committee of the Ecclesiological Society, appointed for the purpose of bringing out the Second Part of the Hymnal Noted It was my business to lay before them the translations I had prepared, and theirs to correct. The study which this required drew out the beauties of the original in a way which nothing else could have done, and the friendly collisions of various minds elicited ideas which a single translator would in all probability have missed." Preface, Mediaeval Hymns & Sequences (3.) The last volume of translations from the Latin published by Dr. Neale appeared in 1865, under the title of Hymns, chiefly Mediaeval, on the Joys and Glories of Paradise. It was intended to be a companion volume to the Rhythm of Bernard of Cluny. In this work the writer gives the general reader an opportunity of comparing the translation with the original by printing the two together in parallel pages. Before quitting the subject of Dr. Neale's translations from the Latin, it is only fair to notice that while they have been almost universally accepted by the English Church, and some of them adopted by dissenting congregations, they called down upon the translator a storm of indignation from an opposite quarter. The Roman Catholics accused him of deliberate deception because he took no pains to point out that he had either softened down or entirely ignored the Roman doctrines in those hymns. So far, they said, as the originals were concerned, these translations were deliberate misrepresentations. As however the translations were intended for the use of the Anglican Church, it was only to be expected that Neale should omit such hymns or portions of hymns as would be at variance with her doctrines and discipline. (ii.) Greek.— Dr. Neale conferred even a greater boon upon the lovers of hymnology than by his translations from the Latin, when he published, in 1862, his Hymns of the Eastern Church. In his translations from the Latin he did what others had done before; but in his translations from the Greek he was opening entirely new ground. "It is," he says in his preface to the first edition, "a most remarkable fact, and one which shows how very little interest has been hitherto felt in the Eastern Church, that these are literally, I believe, the only English versions of any part of the treasures of Oriental Hymnology." As early as 1853 he had printed a few of his versions in The Ecclesiastic, but it was not till the appearance of the complete volume that the interest of the general public was awakened in them. Then they became wonderfully popular. His translations "Christian, dost thou see them?" "The day is past and over," "'Tis the day of Resurrection," and his Greek-inspired "Art thou weary," and "O happy band of pilgrims," are almost as great favourites as "Jerusalem the golden," and the first in his Hymns of the Eastern Church, "Fierce was the wild billow," deserves to be. Dr. Neale had a far more difficult task before him when he undertook these Greek hymns than he had with the Latin, and he appeals to the reader "not to forget the immense difficulty of an attempt so perfectly new as the present, when I have had no predecessors and therefore could have no master." That difficulty in comparison with the Latin cannot be better stated than in his own words:— "Though the superior terseness and brevity of the Latin hymns renders a translation which shall represent those qualities a work of great labour, yet still the versifier has the help of the same metre; his version may be line for line; and there is a great analogy between the collects and the hymns, most helpful to the translator. Above all, we have examples enough of former translation by which we may take pattern. But in attempting a Greek canon, from the fact of its being in prose (metrical hymns are unknown) one is all at sea. What measure shall we employ? Why this more than that? Might we attempt the rhythmical prose of the original, and design it to be chanted? Again, the great length of the canons renders them un suitable for our churches as wholes. Is it better simply to form centos of the more beautiful passages? or can separate odes, each necessarily imperfect, be employed as separate hymns? . . . My own belief is that the best way to employ Greek hymnology for the uses of the English Church would be by centos." That, in spite of these difficulties, Dr. Neale succeeded, is obvious. His Greek hymns are, indeed, adaptations rather than translations; but, besides their intrinsic beauty, they at any rate give some idea of what the Greek hymn-writers were. In this case, as in his translations from the Latin, he omitted what he held was not good from his Anglican point of view, e.g., the Doxologies to the Blessed Virgin Mary. One point strikes us as very remarkable in these hymns, and indeed in all Dr. Neale's poetry, viz., its thorough manliness of tone. Considering what his surroundings were, one might have expected a feminine tone in his writings. Dr. Littledale, in his most vivid and interesting sketch of Dr. Neale's life, to which the present writer is largely indebted, has remarked the same with regard to his teaching: "Instead of committing the grave error of feminising his sermons and counsels [at St. Margaret's] because he had only women to deal with, he aimed at showing them the masculine side of Christianity also, to teach them its strength as well as its beauty." In conclusion, it may be observed that no one had a higher opinion of the value of Dr. Neale's labours in the field of ancient and mediaeval hymnology than the one man whose competency to speak with authority on such a point Dr. Neale himself would assuredly have rated above that of all others. Over and over again Dr. Neale pays a tribute to the services rendered by Archbishop Trench in this domain; and the present sketch cannot more fitly close than with the testimony which Archbishop Trench has given of his sense of the services rendered by Dr. Neale. The last words of his preface to his Sacred Latin Poetry (ed. 1864) are:—" I will only, therefore, mention that by patient researches in almost all European lands, he [Dr. Neale] has brought to light a multitude of hymns unknown before: in a treatise on sequences, properly so-called, has for the first time explained their essential character; while to him the English reader owes versions of some of the best hymns, such as often successfully overcome the almost insuperable difficulties which many among them present to the translator." [Rev. J. H. Overton, D.D.] Dr. Neale's original hymns and translations appeared in the following works, most of which are referred to in the preceding article, and all of which are grouped together here to facilitate reference:— (1) Hymns for Children. Intended chiefly for Village Schools. London, Masters, 1842. (2) Hymns for the Sick. London, Masters, 1843, improved ed. 1849. (3) Hymns for the Young. A Second Series of Hymns for Children. London, Masters, 1844. (4) Songs and Ballads for Manufacturers. London, Masters, 1844. (5) Hymns for Children. A Third Series. London, Masters, 1846. (6) Mediaeval Hymns and Sequences. London, Masters. 1851; 2nd ed. 1861; 3rd. ed. 1863. (7) Hymnal Noted. London, Masters & Novello, 1852: enlarged 1854. Several of the translations were by other hands. Musical editions edited by the Rev. T. Helmore. It is from this work that a large number of Dr. Neale's translations from the Latin are taken. (8) Carols for Christmas and Eastertide. 1853. (9) Songs and Ballads for the People. 1855. (10) The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, Hayes, 1st ed. 1858: 3rd ed., with revision of text, 1861. It contains both the Latin and the English translation. (11) Hymns of The Eastern Church, Translated with Notes and an Introduction. London, Hayes, 1862: 2nd ed. 1862: 3rd ed. 1866 : 4th ed., with Music and additional notes, edited by The Very Rev. S. G. Hatherly, Mus. B., Archpriest of the Patriarchal (Ecumenical Throne. London, Hayes, 1882. Several of these translations and notes appeared in The Ecclesiastic and Theologian, in 1853. (12) Hymns, Chiefly Mediaeval, on the Joys and Glories of Paradise. London, Hayes, 1865. This work contains notes on the hymns, and the Latin texts of the older amongst them. (13) Original Sequences, Hymns, and other Ecclesiastical Verses. London, Hayes, 1866. This collection of Original verse was published posthumously by Dr. Littledale. In addition to these works Dr. Neale published collections of Latin verse as:— 1.) Hymni Ecclesiae e Breviariis quibusdam et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford & Lond. J. H. Parker, 1851: and (2) Sequentiae e Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi collectae. Oxford & Lond. J. H. Parker, 1852. A few of his translations appeared from time to time in The Ecclesiastic; and a few of his original hymns in The Christian Remembrancer. In the collection compiled for use at St. Margaret's, East Grinstead, St. Margaret's Hymnal, Printed Privately for the use of the Community only, 1875, there are several of his hymns not traceable elsewhere. [Many of his translations and original compositions are not listed here]. Some of the original hymns in common use which remain to be noted are:— i. From Hymns for Children, 1842. 1. No more sadness now, nor fasting. Christmas. 2. 0 Thou, Who through this holy week. Passiontide. 3. The day, 0 Lord, is spent. Evening. 4. The grass so green, the trees so tall. Morning of the Third Day. 5. Thou art gone up, 0 Lord, on high. Evening. 6. Thou, Who earnest from above. Whitsuntide. 7. With Thee, 0 Lord, begins the year. Circumcision, or, the New Year. ii. From Hymns for the Sick, 1843. 8. By no new path untried before. Support in Sickness. 9. Count not, the Lord's Apostle saith. Communion of the Sick. 10. Lord, if he sleepeth, he shall sure do well. Watching. 11. 0 Thou, Who rising long before the day. In a sleepless Night. 12. The Lord hath given, the Lord hath taken away. Death and Burial. 13. There is a stream, whose waters rise. In dangerous Sickness or Fever. 14. They slumber not nor sleep. Guardian Angels. 15. Thy servants militant below. In Affliction. iii. From Hymns for the Young, 2nd series, 1844. 16. Lord Jesus, Who shalt come with power. Ember Week in Advent. 17. 0 God, in danger and distress. In time of Trouble. 18. 0 God, we raise our hearts to Thee. Ember-Week in Advent. From this, "0 Lord, we come before Thee now” is taken. 19. 0 God, Who lovest to abide. Dedication of a Church. 20. 0 our Father, hear us now. Rogation. The first of three hymns on The Lord's Prayer. 21. 0 Saviour, Who hast call'd away. Death of a Minister. 22. 0 Thou, Who lov'st to send relief. In Sickness. 23. 0 Thou, Who once didst bless the ground. Ember-Week in September. 24. 0 Thou, Who, when Thou hadst begun. On going to Work. 25. Still, 0 Lord of hosts, we share. Rogation. The Second of his hymns on The Lord's Prayer. 26. Strangers and pilgrims here below. On entering a new Dwelling to reside there. 27. They whose course on earth is o'er. Communion of Saints. From this, "Those whom many a land divides," is taken. 2S. Till its holy hours are past. Rogation. The third of his hymns on The Lord's Prayer. iv. Songs and Ballads for Manufacturers, 1844. 29. Work is over; God must speed it. Evening. v. Hymns for Children, 3rd series, 1846. 30. Before Thy Face, 0 God of old. St. John the Baptist. 31. By pain, and weariness, and doubt. St. Stephen. 32. First of the twelvefold band that trod. St. James. 33. Four streams through happy Eden flow'd. St. Mark. 34. Is there one who sets his face. St. Bartholomew. From this "He, for man who suffered woe," is taken. 35. Not a single sight we view. St. Matthias. 36. 0 Great Physician of the soul. St. Luke. 37. 0 Heavenly Wisdom, hear our cry. Christmas. “0 Sapientia." 38. 0 Key of David, hailed by those. Christmas. "0 Clavis David." 39. 0 Root of Jesse, Thou on Whom. Christmas. “O Radix Jesse." 40. 0 Thou, on Whom the nations [Gentiles] wait. Christmas. "0 Rex Gentium." 41. 0 Thou, Who earnest down of old [to call] . Christmas. "0 Adonai." 42. 0 Thou, Whose Name is God with us. Christmas. "0 Emmanuel." 43. 0 Very God of Very God. Christmas. "0 Oriens." 44. Saints of God, whom faith united. SS. Simon and Jude. 45. Since the time that first we came. St. Andrew. From this, "Every bird that upward springs," is taken. 46. That love is mighty love indeed. St. Barnabas. 47. We cannot plead, as others may. St. Matthew. 48. We have not seen, we cannot see. St. Thomas. 49. Would we go when life is o'er? St. Peter. v. Carols for Christmas and Eastertide. 1853. 50. Gabriel's message does away. Christmas. 51. Joy and gladness be to king and peasant. Christmas. 52. Joy to thee, joy to thee, Day of our victory. Easter. 53. Sing Alleluia, all ye lands. Easter. 54. The world itself keeps Easter Day. Easter. From this "There stood three Marys by the tomb," is taken. 55. With Christ we share a mystic grave. Easter or Holy Baptism. vi. From Sequences, Hymns, &c, 1866. 56. Can it, Master, can it be? Maundy Thursday. 57. Need it is we raise our eyes. All Saints. 58. Prostrate fell the Lord of all things. Maundy Thursday. 59. Rear the column, high and stately. All Saints. 60. The Paschal moonlight almost past. Easter. 61. Though the Octave-rainbow sometimes. Low Sunday. 62. When the earth was full of darkness. St. Margaret. 63. Young and old must raise the lay. Christmas Carol. vi. From the St. Margaret's Hymnal, 1875. 64. O gracious God, Who bid'st me now. On Leaving Some. 65. Thou Who came to save Thy people. For a School. 66. Thy praise the holy Infants shewed. Holy Innocents. These 66 hymns now in common use by no means represent Dr. Neale's position in modern hymnody. Many others must be added thereto. Even then, although the total is very large, it but feebly represents and emphasises the enormous influence which Di. Neale has exercised over modern hymnody. --John Julian, Dictionary of Hymnology (1907)

John Marriott

1780 - 1825 Person Name: Marriott Hymnal Number: 174 Author of "Let There Be Light" in A Book of Hymns for Public and Private Devotion (15th ed.) Marriott, John, M.A, son of E. Marriott, D.D., Rector of Cottesbach, near Lutterworth, was born at Cottesbach, in 1780, and educated at Rugby, and Christ Church, Oxford. He was the second of two who obtained honours in the schools in 1802, the first year in which there was a public examination for honours at Oxford. He was also Student of Christ Church, and for about two years a private tutor in the family of the Duke of Buccleuch. The Duke presented him to the Rectory of Church Lawford, Warwickshire. This he retained to his death, although his wife's health compelled him to reside in Devonshire, where he was successively curate of St. Lawrence and other parishes in Exeter, and of Broadclyst, near Exeter, where he died March 31, 1825. His published works include a volume of Sermons which he issued in 1818, and a posthumous volume of Sermons, published by his sons in 1838. His hymns were never published by himself, nor in book form by any one. A few appeared in print during his lifetime, but without his permission. These include:— 1. A saint? 0 would that I could claim. Holiness desired. "Written off almost at the moment, on hearing the name applied in a scornful way at a party, about 1813." It was printed in The Friendly Visitor, 1834. 2. Thou, Whose Almighty word. Missions. Written, his son says, "about 1813." It was printed in The Friendly Visitor, July, 1825, in 4 st. of 11., with the Title "Missionary Hymn," and without signature. This text differs only in two or three words from the original as supplied by the author's son to Dr. Rogers and published by him in his Lyra Brittanica, 1867, p. 395. Two texts are known which are received as original, the first the undoubted text in Lyra Brittanica, and the second that given by Lord Selborne from the Collection of Dr. Baffles, Congregational Minister of Liverpool. 3. When Christ our human form did bear. Christ's love of Children. “Written in 1816 for the Parochial Schools, Upottery, Devon." -- John Julian, Dictionary of Hymnology (1907) ================= Marriott, J. , p. 715, i., No. 1, is in the Fuller-Maitland Hymns for Private Devotion, 1827. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Sarah Flower Adams

1805 - 1848 Person Name: Sarah F. Adams Hymnal Number: 60 Author of "Peace be with You" in A Book of Hymns for Public and Private Devotion (15th ed.) Adams, Sarah, nee Flower. born at Harlow, Essex, Feb. 22nd, 1805; died in London, Aug. 14, 1848, and was buried at Harlow, Aug. 21,1848. She was the younger daughter of Mr. Benjamin Flower, editor and proprietor, of The Cambridge Intelligencer; and was married, in 1834, to William B. Adams, a civil engineer. In 1841 she published Vivia Perpetua, a dramatic poem dealing with the conflict of heathenism and Christianity, in which Vivia Perpetua suffered martyrdom; and in 1845, The Flock at the Fountain; a catechism and hymns for children. As a member of the congregation of the Rev. W. J. Fox, an Unitarian minister in London, she contributed 13 hymns to the Hymns and Anthems, published by C. Fox, Lond., in 1841, for use in his chapel. Of these hymns the most widely known are— "Nearer,my God,to Thee," and "He sendeth sun, He sendeth shower." The remaining eleven, most of which have come into common use, more especially in America, are:— Creator Spirit! Thou the first. Holy Spirit. Darkness shrouded Calvary. Good Friday. Gently fall the dews of eve. Evening. Go, and watch the Autumn leaves. Autumn. O hallowed memories of the past. Memories. O human heart! thou hast a song. Praise. O I would sing a song of praise. Praise. O Love! thou makest all things even. Love. Part in Peace! is day before us? Close of Service. Sing to the Lord! for His mercies are sure. Praise. The mourners came at break of day. Easter. Mrs. Adams also contributed to Novello's musical edition of Songs for the Months, n. d. Nearly all of the above hymns are found in the Unitarian collections of Great Britain, and America. In Martineau's Hymns of Praise & Prayer, 1873, No. 389, there is a rendering by her from Fenelon: —" Living or dying, Lord, I would be Thine." It appeared in the Hymns and Anthems, 1841. -John Julian, Dictionary of Hymnology (1907)

Thomas Moore

1779 - 1852 Person Name: Moore Hymnal Number: 83 Author of "God in All" in A Book of Hymns for Public and Private Devotion (15th ed.) Thomas Moore United Kingdom 1779-1852. Born at Dublin, Ireland, the son of a grocer, he showed an early interest in music and acting. He was educated at a private school and Trinity College, Dublin. He read at the Middle Temple for the Bar. Moore did not profess religious piety. His translations of ‘Anacreon’ (celebrating wine, women, and song) were published in 1800, with a dedication to the Prince of Wales. He also wrote a comic opera, “the gypsy prince”, staged that year. In 1801 he published a collection of his own verse, “Poetical works of the late Thomas Little Esq”. A Catholic patriot, he defended the Church of Ireland, especially in later politics. In 1803 he held a post under the Government in Bermuda as registrar of the Admiralty Prize Court. He was bored of it within six months and appointed a deputy to take his place while he left for a tour of North America. He secured high society introductions and even met with President, Thomas Jefferson. Returning to England in 1804, he published “Epistles, Odes, & other poems” in 1806. Moore criticized American slavery and was accused of licentious writings, veiled as refinement. Francis Jeffrey denounced Moore’s writings in the ‘Edinburgh Review’, and Moore challenged him to a duel, but it never happened, and they became friends. Between 1808-1810 he was found acting in various plays, favoring comic roles. He met the sister of one of the actresses and, in 1811, they married. Elizabeth ‘Bessy’ Dyke, was an actress. She had no dowry, and Moore kept their marriage secret from his parents for some time, as his wife was Protestant. Bessie shrank from fashionable society, but those who met her held her in high regard. They had five children, but none survived to adulthood. Three girls died young, and both sons lost their lives as young men. One son, Tom, died in some disgrace in the French Foreign Legion in Algeria. Despite these losses, their marriage was said to be a happy one. He also had political trouble. The man he appointed as his replacement in Bermuda was found to have embezzled 6000 pounds sterling, a large sum, for which Moore was liable. He left for France in 1819 to escape debtor’s prison. He also met Lord Byron in Venice and was entrusted with a manuscript of his memoirs, which he promised to have published after Byron’s death. Moore’s wife and children joined him in Paris, where he learned that some of the debt was repaid with help from Lord Lansdowne, whom Moore had given a draft of money from payment by his publisher. The family returned to England a year later. To support his family Moore entered the field of ‘squib writing’ on behalf of his Whig friends. This resulted in years of political debate about Catholics and Protestants in government. Nearly persuaded to forego his Catholic allegiance in favor of Protestantism, he finally concluded that Protestants did not make a sound case for their faith, as they denounced Catholics so vociferously for erroneous teaching. From 1835 -1846 Moore published a four volume “History of Ireland”, which was basically an indictment of English rule over Ireland. He was primarily a writer, poet, entertainer, and composer, considered politically as a writer for the aristocratic Whigs. His “Sacred songs” (32) were published in 1816, and again, in his “collected works” in 1866. His “Memoirs, Journal, and Correspondence” were published by Lord John Russell in 1855. Moore is essentially remembered for his highly-praised lyrics written for Irish melodies, as requested by his publishers, and his memoirs of Lord Byron, his friend. He died at Bromham, Wilshire, England. John Perry ================== Moore, Thomas, son of John Moore, a small tradesman at Dublin, was born in that city, May 28, 1779, educated at a private school and Trinity College, Dublin; read at the Middle Temple for the Bar; held a post under the Government in Bermuda for a short time, and died Feb. 26, 1852. His Memoirs, Journal, and Correspondence were published by Lord John Russell in 1855. In that work every detail concerning himself and his numerous publications, most of them of high poetical merit, will be found. His connection with hymnody is confined to his Sacred Songs, which were published in 1816, and again in his Collected Works, 1866. These Songs were 32 in all, and were written to popular airs of various nations. Of these Songs the following have passed into a few hymnbooks, mainly in America:— 1. As down in the sunless retreats of the ocean. Private Prayer. 2. But who shall see the glorious day. The Final Bliss of Man. 3. Come, ye disconsolate, where'er you languish. Belief in Prayer. In American hymnbooks the text is sometimes as in T. Hastings and Lowell Mason's Spiritual Songs, 1831. This may be distinguished from the original by the third stanza, which reads, "Here see the Bread of life; see waters flowing," &c. 4. Fallen is thy throne, O Israel. Israel in Exile. 5. Like morning when her early breeze. Power of Divine Grace. 6. O Thou Who driest the mourner's tear. Lent. 7. Since first Thy word [grace] awaked my heart. God All and in All. 8. Sound the loud timbrel o'er Egypt's dark sea. Deliverance of Israel. 9. The bird [dove] let loose in eastern skies. Prayer for Constancy. 10. The turf shall be my fragrant shrine. The Temple of Nature. From this "There's nothing bright above, below" is taken. 11. Thou art, O God, the Life and Light. God, the Light and Life of Men. 12. Were not the sinful Mary's tears? Lent. Of these hymns No. 11 has attained the greatest popularity. --John Julian, Dictionary of Hymnology (1907)

John Greenleaf Whittier

1807 - 1892 Person Name: Whittier Hymnal Number: 85 Author of "Nature’s Worship" in A Book of Hymns for Public and Private Devotion (15th ed.) Whittier, John Greenleaf, the American Quaker poet, was born at Haverhill, Massachusetts, Dec. 17, 1807. He began life as a farm-boy and shoemaker, and subsequently became a successful journalist, editor and poet. In 1828 he became editor of the American Manufacturer (Boston), in 1830 of the New England Review, and an 1836 (on becoming Secretary to the American Anti-Slavery Society) of the Pennsylvania Freeman. He was also for some time, beginning with 1847, the corresponding editor of the National Era. In 1840 he removed to Amesbury, Massachusetts, where most of his later works have been written. At the present time [1890] he lives alternately at Amesbury and Boston. His first poetical piece was printed in the Newburyport Free Press in 1824. Since then his publications have been numerous, including:— Voices of Freedom, 1833; Songs of Labour, and other Poems, 1850; Ballads and other Poems, London, 1844; The Panorama, and other Poems, 1856; In War Time, 1863; Occasional Poems, 1865; Poetical Works, 1869; Complete Poetical Works, 1876; The Bay of the Seven Islands, and other Poems, 1883, &c. From his numerous poems the following hymns have been compiled, and have come into common use, more especially amongst the American Unitarians:— 1. All as God wills, Who wisely heeds. Trust. This begins with stanza xi. of Whittier's poem, "My Psalm." in his workThe Panorama, and other Poems, 1856 (Complete Poetical Works, Boston, 1876, p. 179), and is given in Lyra Sacra Americana , 1868; Border's Congregational Hymns, 1884, &c. 2. All things are Thine: no gift have we. Opening of a Place of Worship. Written for the Opening of Plymouth Church, Minnesota, 1872 ( Complete Poetical Works , p. 281). In Horder's Congregational Hymns, 1884. 3. Another hand is beckoning us. Bereavement. From his poem " Gone," written in 1845 (Complete Poetical Works, p. 106). In Horder's Congregational Hymns, 1884. 4. Dear Lord and Father of mankind. Calmness in God desired. From his poem “The Brewing of Soma," beginning with stanza xii. (Complete Poetical Works p. 266). In Horder's Congregational Hymns, 1884. 5. God giveth quietness at last. Death and Burial. This begins with stanza xvii. of his poem, “The Singer," written in 1871 (Author's MS.), and included in the Complete Poetical Works, 1876, p. 265. In Martineau's Hymns, 1875. 6. Hast thou, 'midst life's empty noises. The Purpose of Life. Written in 1842. It is in Longfellow and Johnson's Unitarian Book of Hymns, Boston, 1846, and several other later American collections. Also in Lyra Sacra Americana, 1864. 7. I ask not now for gold to gild. Resignation. From his poem "The Wish of To-Day." Written in 1848 (Author's MS.). In Hedge and Huntingdon's Unitarian Hymns for the Church of Christ, Boston, 1853; the Laudes Domini, 1884, and other collections. 8. Immortal love, for ever full. The Love of Jesus. This poem, entitled “Our Master," appeared in Whittier's work, The Panorama, and other Poems, 1856, in 35 stanzas of 4 lines; in Schaff’s Christ in Song, 1869-70, p. 117; and in the Complete Poetical Works, 1876, p. 231, and others. From this poem the following centos have come into common use:— (1) Immortal love for ever full. In the 1890 edition of the Hymnal Companion and others. (2) 0 Lord and Master of us all. Begins with stanza xvi. (3) 0 Love! O Life! our faith and sight. Begins with stanza xxiv. In several American hymnals, including the Unitarian Hymn [and Tune Book ], Boston, 1868, and others. (4) Our Friend, our Brother, and our Lord. Begins with stanza xxxiv. In Horder's Congregational Hymns, 1884, &c. (5) We faintly hear, we dimly see. Begins with stanza xxvi. In Barrett's Congregational Church Hymnal, 1887. (6) We may not climb the heavenly steeps. Begins with stanza v. In Laudes Domini, 1884; the Primitive Methodist Hymnal, 1887, &c. The use of these centos shows that the hymnic element in the original poem is of a high and enduring order. 9. It may not be our lot to wield. Duty and its Reward. This begins with stanza iv. of his poem "Seedtime and Harvest." Written circa 1850 (Author's MS.). Given in his Complete Poetical Works, p. 114. The hymn is in Laudes Domini, 1884, and other American collections. 10. May freedom speed onward, wherever the blood. Freedom. In the 1848 Supplement to the Boston Book of Hymns, Boston, No. 582, Hymns of the Spirit, 1864, and other collections. In Whittier's Poetical Works, Boston, 1869, p. 68, it is given as, “Right onward, O speed it! Wherever the blood”. 11. Now is the seed-time; God alone. Self-Sacrifice. In the Boston Hymns of the Spirit, 1864, No. 683. 12. 0 backward-looking son of time. New and Old. This begins with stanza xix. of his poem "The Reformer," and is given in this form in the Boston Hymns for the Church of Christ, Boston, 1853, No. 835, and again in later collections. In full in the Complete Poetical Works, p. 78. 13. 0 beauty, old yet ever new. The Law of Love. This in the Boston Hymns of the Spirit, 1864, begins with stanza xxi. of his poem on “The Shadow and the Light,” given in full in the Complete Poetical Works , p. 173. 14. 0 fairest-born of love and light. American National Hymn. This is from his poem "Democracy," which is dated "Election Day, 1843," and is in his Ballads and other Poems, London, 1844, p. 214, and his Complete Poetical Works, p. 82. 15. 0, he whom Jesus loves has truly spoken. True Worship. This in the 1848 Supplement to the Boston Book of Hymns, 1848, No. 578, begins with stanza xi. of his poem on “Worship," given in full in his Complete Poetical Works, p. 96. The poem is dated by the Author, 1848 (Author's MS.). 16. 0 holy Father, just and true. Freedom. "Lines written for the Celebration of the third Anniversary of British Emancipation at the Broadway Tabernacle, N. Y., First of August, 1837." (Complete Poetical Works, p. 47.) It was included in the Unitarian Christian Hymns, Boston, 1844, and has been repeated in later collections. 17. 0 Maker of the Fruits and Flowers. Flower Services. This begins with stanza iv. of his "Lines for the Agricultural and Horticultural Exhibition at Amesbury and Salisbury, Sep. 28, 1858," as given in his Complete Poetical Works , p. 183. It is in the Boston Hymns of the Spirit, 1864, and as "O Painter of the fruits and flowers," in Horder's Congregational Hymns, 1884. 18. O not alone with outward sign. Divine Invitation. This begins with stanza ii. of his poem, "The Call of the Christian," given in his Ballads and other Poems, London, 1844, p. 185, and his Complete Poetical Works, p. 73. The hymn appeared in the Boston Book of Hymns, 1846, and again in later collections. 19. O pure Reformers, not in vain. Freedom. This begins with stanza xii. of his poem "To the Reformers of England," as given in his Complete Poetical Works, p. 77. The hymn was included in the Boston Book of Hymns, 1846, and has been repeated in later collections. 20. O sometimes gleams upon our sight. Old and New. This is taken from his poem "The Chapel of the Hermits," 1852 (in 94 stanzas of 4 lines), and begins with stanza xi. (Comp. Poetical Works, p. 115.) The cento was given in the Boston Hymns of the Spirit, 1864, and repeated in later collections. 21. O Thou, at Whose rebuke the grave. Mercy. This was given in the Boston Book of Hymns, 1848, No. 44l. 22. O [God] Thou, Whose presence went before. National Hymn. This hymn is dated by the author 1834 (Author's MS.), and was written for the Anti-slavery Meeting at Chatham Street Chapel, New York, "on the 4th of the 7th month, 1831." It is No. 750 in the Unitarian Christian Hymns, 1844. It is sometimes given as “0 God, whose presence went before." 23. 0, what though our feet may not tread where Christ trod. Presence of Christ's Spirit. The author dates this 1837 (Author's MS.). It is No. 150 in the Boston Book of Hymns, 1846. In their Hymns of the Spirit, 1864, No. 652, it begins: "0, wherefore the dream of the earthly abode." Both centos are from his poem “Poledom." 24. Shall we grow weary in our watch? Patience, or Resignation. This begins with stanza x. of his poem "The Cypress-Tree of Ceylon." (Complete Poetical Works, p. 84.) This form of the text was given in the Boston Book of Hymns, 1846, No. 278, in 7 stanzas of 4 lines, and again in Horder's Congregational Hymns, 1884, in 3 stanzas. 25. Sport of the changeful multitude. Persecution. This begins with line 6 of stanza x. of his poem "Ezekiel," and was given in the Boston Hymns of the Spirit, 1864, No. 65lines In full in Complete Poetical Works, p. 67. 26. The green earth sends its incense up. Worship of Nature. The author dates this 1845 (Author's MS.). It is from his poem “The Worship of Nature," and was given in this form in the Boston Hymns for the Church of Christ, 1853, No. 193. The cento "The harp at Nature's advent strung," in the Unitarian Hymn [and Tune] Book, Boston, 1868, No. 195, is from the same poem. The cento No. 321 in the Boston Hymns of the Spirit, 1864, is also (altered) from this poem. 27. The path of life we walk today. The Shadowing Rock. This in the Boston Hys. of the Spirit, 1864, begins with stanza i. of his poem on "The Rock in El Gh'or," which the author dates 1859 (Author's MS.). In full in Complete Poetical Works, p. 180. 28. Thine are all the gifts, 0 God. Children's Missions, or Ragged Schools. Written for the Anniversary of the Children's Mission, Boston, 1878. It is given in Horder's Congregational Hymns, 1884. 29. Thou hast fallen in thine armour. Death. From his poem "To the memory of Charles B. Storrs, late President of Western Reserve College," published in his Ballads and other Poems, London, 1844, p. 84. Dated by the author 1835 (Author's MS.). Abridged form in the Hymns of the Spirit, 1864. 30. To-day, beneath Thy chastening eye. Seeking Rest. This begins with stanza iv. of his poem, "The Wish of To-Day," dated by the author 1847 (Author's MS.), and given in full in his Complete Poetical Works, p. 114. The cento is in Martineau's Hymns, 1873, and others. 31. We see not, know not; all our way. Resignation. "Written at the opening of the Civil War, 1861" (Author's MS.), and included in his In War Time, 1863, and his Complete Poetical Works, p. 190. In full in the Prim. Methodist Hymnal, 1887. 32. When on my day of life the night is falling. Old Age. Written in 1882 (Author's MS.), and included in his work The Bay of the Seven Islands, and other Poems, 1883. In Horder's Congregational Hymns, 1884. 33. With silence only as their benediction. Death. 1845. "Written on the death of Sophia Sturge, sister of Joseph Sturge, of Birmingham, England" (Author's MS.). It is in several collections, including Martineau's Hymns, &c, 1873; Horder's Congregational Hymns, 1884, and others. Notwithstanding this extensive use of portions of Mr. Whittier's poems as hymns for congregational use, he modestly says concerning himself: "I am really not a hymn-writer, for the good reason that I know nothing of music. Only a very few of my pieces were written for singing. A good hymn is the best use to which poetry can be devoted, but I do not claim that I have succeeded in composing one." (Author's MS.) We must add, however, that these pieces are characterized by rich poetic beauty, sweet tenderness, and deep sympathy with human kind. -- John Julian, Dictionary of Hymnology (1907) ======================== Whittier, J. G, p. 1277, i. In addition to the large number of this author's hymns already annotated from his own manuscript, the following have also come into use, mainly in the form of centos from his poems, during the past ten years:— i. From Poems, 1850:— 1. O brother man! Fold to thy heart thy brother. [Brotherly Love.] From his poem, “Worship." Written in 1848, and published in Poems, 1850. ii. From Songs of Labour, and Other Poems, 1850;— 2. Bowed down in lowliness of min. [Resignation.] From the poem “The Wish of To-day." iii. From The Chapel of the Hermits, and Other Poems, 1853:— 3. O, sometimes glimpses on our sight. [Light in Darkness.] First published in The National Era, 1851, and again as above, 1853. In The Pilgrim Hymnal, N.Y. 1904, it begins " 0 sometimes gleams upon our sight," and in Hymns of the Ages, 1904, "Yet sometimes glimpses on my sight"; see p. 1277, ii. 20. iv. From The Panorama, and Other Poems, 1856:— 4. Thou, 0 most compassionate. [Divine Compassion.] This cento is from the poem "My Dream," and is dated 1855. v. From Home Ballads and Poems, 1860:— 5. I mourn no more my vanished years. [Life's Review.] A cento from "My Psalm," dated 1859, opening with st. i. 6. No longer forward nor behind. This begins with st. iii. of "My Psalm." 7. O hearts of love, O souls that turn. [Life from, Christ.] A cento from the poem, "The Overheart." 8. O Love Divine, Whose constant beam. [Divine Love Universal.] From the poem, "The Shadow and the Light." The form in which it is given in The Pilgrim Hymnal, 1904, first appeared in The Independent, Nov. 1860. 9. Once more the liberal year laughs out. [Autumn.] From his "For an Autumn Festival," 1859. vi. From In War Time, and Other Poems, 1864:— 10. I can only urge the plea. [Cry for Mercy.] A cento from “Andrew Rykman’s Prayer,” dated 1863. 11. What Thou wilt, O Father, give. Also from “Andrew Kykman's Prayer." vii. From The Tent on the Beach, and Other Poems, 1867:— 12. I bow my forehead to [in] the dust. St. ix., &c. 13. I know not what the future hath. St. xvi., &c. 14. I long for household voices gone. St. xv., &c. 15. I see the wrong that round me lies. St. x., &c. 16. Who fathoms the Eternal Thought. St. iv., &c. 17. Yet, in the maddening maze of things. St. xi., &c. These centos are taken from the poem, "The Eternal Goodness," which is dated 1865. viii. From Among the Hills, and Other Poems, 1869:— 18. For ever round the mercy-seat. [God's Love and Man's Unfaithfulness.] From the poem, “The Answer." ix. From The Pennsylvania Pilgrim, and Other Poems, 1873:— 19. Best for the weary hands is good. [Daily Renewal.] This is from "My Birthday," which appeared in the Atlantic Monthly, 1871, and again as above, 1873. x. From Hazel Blossoms, 1875:— 20. All things [gifts] are Thine, p. 1277, i. 2. The church for which this was written, in 1873, was Plymouth Church, St. Paul, Minn. The hymn was included in Hazel Blossoms, 1875. 21. We need love's tender lessons taught. [Love.] From Child-Songs," in Hazel Blossoms, opening with st. ix. xi. From The Bay of the Seven Islands, 1883:— 22. As from the lighted hearths behind me. [Anticipation of the Future.] This begins with st. iii. of the poem, "What the Traveller said at Sunset." xii. Additional Notes:— 23. Lord, for the things we see. [Public Gatherings.] This hymn is from "Poledom," 1837. 24. Not always as the whirlwind's rush. [Call to the Ministry.] Published in The Poetical Writings, 1857, Vol. i., p. 254, and again in the Oxford edition of his Poetical Works, 1904, p. 455. It is dated 1833. 25. Sound over all waters, [The Coming Kingdom.) This, in Horder's Worship Song, 1905, is from Whittier's Complete Poetical Works, Boston, 1876, p. 280, where it is dated 1873. 26. Take courage, Temperance workers. [Temperance.] Mr. Pickard, Whittier's literary executor, cannot trace this hymn in any of the author's writings, and we also are at fault. 27. The harp at Nature's advent strung. [Nature's acknowledgement of God.] Dr. Charles L. Noyes, one of the editors of The Pilgrim Hymnal, 1904, writes us concerning this hymn: "It was first published in its present form [as in the American hymn-books] in 1867 in The Tent on the Beach." But a hymn almost identical was written when Whittier was in his teens, and published in the Haverhill Gazette, October 5, 1827. The same poem appeared in The Palladium, 1829. It was revised for The Tent on the Beach, 1867 (p. 1278, i. 26). 28. We see not, know not; all our way, p. 1278, i. 31. This hymn, written in 1861, first appeared in the Atlantic Monthly, 1862, vol. 10, p. 235. 29. Wherever through the ages rise. [Love is universal.] Opens with line 1 of a section in the poem "Miriam," in Miriam, and Other Poems, 1871, p. 13. 30. Who calls Thy glorious service hard? [Duty.] This begins with st. iii. of his poem "Seedtime and Harvest," noted on p. 1277, ii. 9. 31. O Lord and Father of mankind. This is a slightly altered form of "Dear Lord and Father of mankind." p. 1277, i. 4. The poem, “Our Master," stated on p. 1277, i., No. 8, as having appeared in The Panorama, 1856, in error, was given in The Tent on the Beach, and Other Poems, Boston, 1867, pp. 143-152. In compiling the foregoing, we have been materially assisted by Mr. Pickard, the poet's literary executor, and the Rev. Dr. Charles L. Noyes, of Somerville, Mass. Whittier died at Hampton Falls, New Hampshire, Sep. 7, 1892. --John Julian, Dictionary of Hymnology, New Supplement (1907) ======================= See also in: Hymn Writers of the Church

Thomas Haweis

1734 - 1820 Person Name: Humphries Hymnal Number: 211 Author of "Good Lord, Remember Me" in A Book of Hymns for Public and Private Devotion (15th ed.) Thomas Haweis (b. Redruth, Cornwall, England, 1734; d. Bath, England, 1820) Initially apprenticed to a surgeon and pharmacist, Haweis decided to study for the ministry at Oxford and was ordained in the Church of England in 1757. He served as curate of St. Mary Magdalen Church, Oxford, but was removed by the bishop from that position because of his Methodist leanings. He also was an assistant to Martin Madan at Locke Hospital, London. In 1764 he became rector of All Saints Church in Aldwinkle, Northamptonshire, and later served as administrator at Trevecca College, Wales, a school founded by the Countess of Huntingdon, whom Haweis served as chaplain. After completing advanced studies at Cambridge, he published a Bible commentary and a volume on church history. Haweis was strongly interested in missions and helped to found the London Mission Society. His hymn texts and tunes were published in Carmino Christo, or Hymns to the Savior (1792, expanded 1808). Bert Polman ============================ Haweis, Thomas, LL.B., M.D., born at Truro, Cornwall, 1732. After practising for a time as a Physician, he entered Christ's College, Cambridge, where he graduated. Taking Holy Orders, he became Assistant Preacher to M. Madan at the Lock Hospital, London, and subsequently Rector of All Saints, Aldwincle, Northamptonshire. He was also Chaplain to Lady Huntingdon, and for several years officiated at her Chapel in Bath. He died at Bath, Feb. 11, 1820. He published several prose works, including A History of the Church, A Translation of the New Testament, and A Commentary on the Holy Bible. His hymns, a few of which are of more than ordinary merit, were published in his Carmina Christo; or, Hymns to the Saviour. Designed for the Use and Comfort of Those who worship the Lamb that was slain. Bath, S. Hayward, 1792 (139 hymns), enlarged. London, 1808 (256 hymns). In 1794, or sometime after, but before the enlarged edition was published, two hymns "For the Fast-day, Feb. 28, 1794," were added to the first edition. These were, "Big with events, another year," and "Still o'er the deep the cannon's roar." The most popular and widely used of his hymns are, "Behold the Lamb of God, Who bore," &c.; "Enthroned on high, Almighty Lord"; and “O Thou from Whom all goodness flows." The rest, all being from Carmina Christo, first edition 1792, are:— 1. Dark was the night and cold the ground. Gethsemane. 2. From the cross uplifted high. Christ in Glory. 3. Great Spirit, by Whose mighty power. Whitsuntide. 4. Submissive to Thy will, my God. Resignation. 5. The happy morn is come. Easter. 6. Thou Lamb of God, that on the tree. Good Friday. The hymn, "Thy Head, the crown of thorns that wears," in Stryker & Main's Church Praise Book, N. Y., 1882, begins with st. ii. of this hymn. 7. To Thee, my God and Saviour, My heart, &c. Praise for Redemption. --John Julian, Dictionary of Hymnology (1907)

St. Ambrose

340 - 397 Person Name: St. Ambrose Hymnal Number: 365 Author of "Morning Hymn" in A Book of Hymns for Public and Private Devotion (15th ed.) Ambrose (b. Treves, Germany, 340; d. Milan, Italy, 397), one of the great Latin church fathers, is remembered best for his preaching, his struggle against the Arian heresy, and his introduction of metrical and antiphonal singing into the Western church. Ambrose was trained in legal studies and distinguished himself in a civic career, becoming a consul in Northern Italy. When the bishop of Milan, an Arian, died in 374, the people demanded that Ambrose, who was not ordained or even baptized, become the bishop. He was promptly baptized and ordained, and he remained bishop of Milan until his death. Ambrose successfully resisted the Arian heresy and the attempts of the Roman emperors to dominate the church. His most famous convert and disciple was Augustine. Of the many hymns sometimes attributed to Ambrose, only a handful are thought to be authentic. Bert Polman ===================== Ambrosius (St. Ambrose), second son and third child of Ambrosius, Prefect of the Gauls, was born at Lyons, Aries, or Treves--probably the last--in 340 A.D. On the death of his father in 353 his mother removed to Rome with her three children. Ambrose went through the usual course of education, attaining considerable proficiency in Greek; and then entered the profession which his elder brother Satyrus had chosen, that of the law. In this he so distinguished himself that, after practising in the court of Probus, the Praetorian Prefect of Italy, he was, in 374, appointed Consular of Liguria and Aemilia. This office necessitated his residence in Milan. Not many months after, Auxentius, bishop of Milan, who had joined the Arian party, died; and much was felt to depend upon the person appointed as his successor. The church in which the election was held was so filled with excited people that the Consular found it necessary to take steps fur preserving the peace, and himself exhorted them to peace and order: when a voice suddenly exclaimed, "Ambrose is Bishop," and the cry was taken up on all sides. He was compelled to accept the post, though still only a catechumen; was forthwith baptized, and in a week more consecrated Bishop, Dec. 7, 374. The death of the Emperor Valentinian I., in 375, brought him into collision with Justina, Valentinian's second wife, an adherent of the Arian party: Ambrose was supported by Gratian, the elder son of Valentinian, and by Theodosius, whom Gratian in 379 associated with himself in the empire. Gratian was assassinated in 383 by a partisau of Maximus, and Ambrose was sent to treat with the usurper, a piece of diplomacy in which he was fairly successful. He found himself, however, left to carry on the contest with the Arians and the Empress almost alone. He and the faithful gallantly defended the churches which the heretics attempted to seize. Justina was foiled: and the advance of Maximus on Milan led to her flight, and eventually to her death in 388. It was in this year, or more probably the year before (387), that Ambrose received into the Church by baptism his great scholar Augustine, once a Manichaean heretic. Theodosius was now virtually head of the Roman empire, his colleague Valentinian II., Justina's son, being a youth of only 17. In the early part of 390 the news of a riot at Thessalonica, brought to him at Milan, caused him to give a hasty order for a general massacre at that city, and his command was but too faithfully obeyed. On his presenting himself a few days after at the door of the principal church in Milan, he was met by Ambrose, who refused him entrance till he should have done penance for his crime. It was not till Christmas, eight months after, that the Emperor declared his penitence, and was received into communion again by the Bishop. Valentinian was murdered by Arbogastes, a Frank general, in 392; and the murderer and his puppet emperor Eugenius were defeated by Theodosius in 394. But the fatigues of the campaign told on the Emperor, and he died the following year. Ambrose preached his funeral sermon, as he had done that of Valentinian. The loss of these two friends and supporters was a severe blow to Ambrose; two unquiet years passed, and then, worn with labours and anxieties, he himself rested from his labours on Easter Eve, 397. It was the 4th of April, and on that day the great Bishop of Milan is remembered by the Western Church, but Rome commemorates his consecration only, Dec. 7th. Great he was indeed, as a scholar, an organiser, a statesman; still greater as a theologian, the earnest and brilliant defender of the Catholic faith against the Arians of the West, just as Athanasius (whose name, one cannot but remark, is the same as his in meaning) was its champion against those of the East. We are now mainly concerned with him as musician and poet, "the father of Church song" as he is called by Grimm. He introduced from the East the practice of antiphonal chanting, and began the task, which St. Gregory completed, of systematizing the music of the Church. As a writer of sacred poetry he is remarkable for depth and severity. He does not warm with his subject, like Adam of St. Victor, or St. Bernard. "We feel," says Abp. Trench, "as though there were a certain coldness in his hymns, an aloofness of the author from his subject. "A large number of hymns has been attributed to his pen; Daniel gives no fewer than 92 called Ambrosian. Of these the great majority (including one on himself) cannot possibly be his; there is more or less doubt about the rest. The authorities on the subject are the Benedictine ed. of his works, the Psalterium, or Hymnary, of Cardinal Thomasius, and the Thesaurus Hymnologicus of Daniel. The Benedictine editors give 12 hymns as assignable to him, as follows:—1. Aeterna Christi munera. 2. Aeterne rerum Conditor. 3. Consors Paterni luminii. 4. Deus Creator omnium. 5. Fit porta Christi pervia, 6. Illuminans Altissimus. 7. Jam surgit hora tertia. 8. 0 Lux Beata Trinitas. 9. Orabo mente Dominum. 10. Somno refectis artubus. 11. Splendor Paternae gloriae. 12. Veni Redemptor gentium. Histories of these hymns, together with details of translations into English, are given in this work, and may be found under their respective first lines. The Bollandists and Daniel are inclined to attribute to St. Ambrose a hymn, Grates tibi Jesu novas, on the finding of the relics of SS. Gervasius and Protasius. These, we know, were discovered by him in 386, and it is by no means unlikely that the bishop should have commemorated in verse an event which he announces by letter to his sister Marcellina with so much satisfaction, not to say exultation.A beautiful tradition makes the Te Deum laudamus to have been composed under inspiration, and recited alternately, by SS. Ambrose and Augustine immediately after the baptism of the latter in 387. But the story rests upon a passage which there is every reason to consider spurious, in the Chronicon of Dacius, Bishop of Milan in 550. There is no hint of such an occurrence in the Confessions of St. Augustine, nor in Paulinue's life of St. Ambrose, nor in any authentic writing of St. Ambrose himself. The hymn is essentially a compilation, and there is much reason to believe, with Merati, that it originated in the 5th century, in the monastery of St. Honoratus at Lerins. [Te Deum.] -- John Julian, Dictionary of Hymnology (1907) Also known as: Ambrotio, Ambrosio de Milán Ambrosius Mediolanensis Ambrosius Saint, Bp. of Milan Ambrosius von Mailand Aurelio Ambrogio, Saint, Bishop of Milan Aurelius Ambrosius, Saint, Bishop of Milan Milan, d. 397

Isaac Watts

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

James Montgomery

1771 - 1854 Person Name: Montgomery Hymnal Number: 28 Author of "“After This Manner Pray Ye.”" in A Book of Hymns for Public and Private Devotion (15th ed.) James Montgomery (b. Irvine, Ayrshire, Scotland, 1771; d. Sheffield, Yorkshire, England, 1854), the son of Moravian parents who died on a West Indies mission field while he was in boarding school, Montgomery inherited a strong religious bent, a passion for missions, and an independent mind. He was editor of the Sheffield Iris (1796-1827), a newspaper that sometimes espoused radical causes. Montgomery was imprisoned briefly when he printed a song that celebrated the fall of the Bastille and again when he described a riot in Sheffield that reflected unfavorably on a military commander. He also protested against slavery, the lot of boy chimney sweeps, and lotteries. Associated with Christians of various persuasions, Montgomery supported missions and the British Bible Society. He published eleven volumes of poetry, mainly his own, and at least four hundred hymns. Some critics judge his hymn texts to be equal in quality to those of Isaac Watts and Charles Wesley . Many were published in Thomas Cotterill's Selection of Psalms and Hymns (1819 edition) and in Montgomery's own Songs of Zion (1822), Christian Psalmist (1825), and Original Hymns (1853). Bert Polman ======================== Montgomery, James, son of John Montgomery, a Moravian minister, was born at Irvine, Ayrshire, Nov. 4, 1771. In 1776 he removed with his parents to the Moravian Settlement at Gracehill, near Ballymena, county of Antrim. Two years after he was sent to the Fulneck Seminary, Yorkshire. He left Fulneck in 1787, and entered a retail shop at Mirfield, near Wakefield. Soon tiring of that he entered upon a similar situation at Wath, near Rotherham, only to find it quite as unsuitable to his taste as the former. A journey to London, with the hope of finding a publisher for his youthful poems ended in failure; and in 1792 he was glad to leave Wath for Shefield to join Mr. Gales, an auctioneer, bookseller, and printer of the Sheffield Register newspaper, as his assistant. In 1794 Mr. Gales left England to avoid a political prosecution. Montgomery took the Sheffield Register in hand, changed its name to The Sheffield Iris, and continued to edit it for thirty-one years. During the next two years he was imprisoned twice, first for reprinting therein a song in commemoration of "The Fall of the Bastille," and the second for giving an account of a riot in Sheffield. The editing of his paper, the composition and publication of his poems and hynms, the delivery of lectures on poetry in Sheffield and at the Royal Institution, London, and the earnest advocacy of Foreign Missions and the Bible Society in many parts of the country, gave great variety but very little of stirring incident to his life. In 1833 he received a Royal pension of £200 a year. He died in his sleep, at the Mount, Sheffield, April 30, 1854, and was honoured with a public funeral. A statue was erected to his memory in the Sheffield General Cemetery, and a stained glass window in the Parish Church. A Wesleyan chapel and a public hall are also named in his honour. Montgomery's principal poetical works, including those which he edited, were:— (1) Prison Amusements, 1797; (2) The Wanderer of Switzerland, 1806; (3) The West Indies, 1807; (4) The World before the Flood, 1813; (5) Greenland and Other Poems, 1819; (6) Songs of Zion, 1822; (7) The Christian Psalmist, 1825; (8) The Christian Poet, 1825; (9) The Pelican Island, 1828; (10) The Poet’s Portfolio, 1835; (11) Original Hymns for Public, Private, and Social Devotion, 1853. He also published minor pieces at various times, and four editions of his Poetical Works, the first in 1828, the second in 1836, the third in 1841, and the fourth in 1854. Most of these works contained original hymns. He also contributed largely to Collyer's Collection, 1812, and other hymnbooks published during the next 40 years, amongst which the most noticeable was Cotterill's Selections of 1819, in which more than 50 of his compositions appeared. In his Christian Psalmist, 1825, there are 100 of his hymns, and in his Original Hymns, 1853, 355 and 5 doxologies. His Songs of Zion, 1822, number 56. Deducting those which are repeated in the Original Hymns, there remain about 400 original compositions. Of Montgomery's 400 hymns (including his versions of the Psalms) more than 100 are still in common use. With the aid of Montgomery's MSS. we have given a detailed account of a large number. The rest are as follows:— i. Appeared in Collyer's Collection, 1812. 1. Jesus, our best beloved Friend. Personal Dedication to Christ. 2. When on Sinai's top I see. Sinai, Tabor, and Calvary. ii. Appeared in Cotterill's Selection, 1819. 3. Come to Calvary's holy mountain. The Open Fountain. 4. God in the high and holy place. God in Nature. The cento in Com. Praise, 1879, and others, "If God hath made this world so fair," is from this hymn. 5. Hear me, O Lord, in my distress. Ps. cxliii. 6. Heaven is a place of rest from sin. Preparation for Heaven. 7. I cried unto the Lord most just. Ps. cxlii. 8. Lord, let my prayer like incense rise. Ps. cxxxix. 9. O bless the Lord, my soul! His grace to thee proclaim. Ps. ciii. 10. Out of the depths of woe. Ps. cxxx. Sometimes "When from the depths of woe." 11. The world in condemnation lay. Redemption. 12. Where are the dead? In heaven or hell? The Living and the Dead. iii. Appeared in his Songs of Zion, 1822. 13. Give glory to God in the highest. Ps. xxix. 14. Glad was my heart to hear. Ps. cxxii. 15. God be merciful to me. Ps. lxix. 16. God is my strong salvation. Ps. xxvii. 17. Hasten, Lord, to my release. Ps. lxx. 18. Have mercy on me, O my God. Ps. li. 19. Hearken, Lord, to my complaints. Ps. xlii. 20. Heralds of creation cry. Ps. cxlviii. 21. How beautiful the sight. Ps. cxxxiii. 22. How precious are Thy thoughts of peace. Ps. cxxxix. 23. I love the Lord, He lent an ear. Ps. cxvi. 24. In time of tribulation. Ps. lxxvii. 25. Jehovah is great, and great be His praise. Ps. xlviii. Sometimes, "0 great is Jehovah, and great is His Name." 26. Judge me, O Lord, in righteousness. Ps. xliii. 27. Lift up your heads, ye gates, and wide. Ps.xxiv. 28. Lord, let me know mine [my] end. Ps. xxxi. 29. Of old, 0 God, Thine own right hand. Ps. lxxx. 30. O God, Thou art [my] the God alone. Ps. lxiii. 31. 0 Lord, our King, how excellent. Ps. viii. Sometimes, "0 Lord, how excellent is Thy name." 32. O my soul, with all thy powers. Ps. ciii. 33. One thing with all my soul's desire. Ps. xxvii. From this, "Grant me within Thy courts a place." 34. Searcher of hearts, to Thee are known. Ps. cxxxix. 35. Thank and praise Jehovah's name. Ps. cvii. 36. Thee will I praise, O Lord in light. Ps. cxxxviii. 37. The Lord is King; upon His throne. Ps. xciii. 38. The Lord is my Shepherd, no want shall I know. Ps. xxiii. 39. The tempter to my soul hath said. Ps. iii. 40. Thrice happy he who shuns the way. Ps. i. 41. Thy glory, Lord, the heavens declare. Ps. xix. 42. Thy law is perfect, Lord of light. Ps. xix. 43. Who make the Lord of hosts their tower. Ps. cxxv. 44. Yea, I will extol Thee. Ps. xxx. iv. Appeared in his Christian Psalmist. 1825. 45. Fall down, ye nations, and adore. Universal adoration of God desired. 46. Food, raiment, dwelling, health, and friends. The Family Altar. 47. Go where a foot hath never trod. Moses in the desert. Previously in the Leeds Congregational Collection, 1822. 48. Green pastures and clear streams. The Good Shepherd and His Flock. 49. Less than the least of all. Mercies acknowledged. 50. Not to the mount that burned with fire [flame]. Communion of Saints. 51. On the first Christian Sabbath eve. Easter Sunday Evening. 52. One prayer I have: all prayers in one. Resignation. 53. Our heavenly Father hear. The Lord's Prayer. 54. Return, my soul, unto thy rest. Rest in God. 55. Spirit of power and might, behold. The Spirit's renewing desired. 56. The Christian warrior, see him stand. The Christian Soldier. Sometimes, "Behold the Christian warrior stand." 57. The days and years of time are fled. Day of Judgment. 58. The glorious universe around. Unity. 59. The pure and peaceful mind. A Children's Prayer. 60. This is the day the Lord hath made (q. v.). Sunday. 61. Thy word, Almighty Lord. Close of Service. 62. What secret hand at morning light ? Morning. 63. While through this changing world we roam. Heaven. 64. Within these walls be peace. For Sunday Schools. v. Appeared in his Original Hymns, 1853. 65. Behold yon bright array. Opening a Place of Worship. 66. Behold the book whose leaves display. Holy Scriptures. 67. Come ye that fear the Lord. Confirmation. 68. Home, kindred, friends, and country, these. Farewell to a Missionary. 69. Let me go, the day is breaking. Jacob wrestling. 70. Not in Jerusalem alone. Consecration of a Church. 71. Praise the high and holy One. God the Creator. In common with most poets and hymnwriters, Montgomery strongly objected to any correction or rearrangement of his compositions. At the same time he did not hesitate to alter, rearrange, and amend the productions of others. The altered texts which appeared in Cotterill's Selections, 1819, and which in numerous instances are still retained in some of the best hymnbooks, as the "Rock of Ages," in its well-known form of three stanzas, and others of equal importance, were made principally by him for Cotterill's use. We have this confession under his own hand. As a poet, Montgomery stands well to the front; and as a writer of hymns he ranks in popularity with Wesley, Watts, Doddridge, Newton, and Cowper. His best hymns were written in his earlier years. In his old age he wrote much that was unworthy of his reputation. His finest lyrics are "Angels from the realms of glory," "Go to dark Gethsemane," "Hail to the Lord's Anointed," and "Songs of praise the angels sang." His "Prayer is the soul's sincere desire," is an expanded definition of prayer of great beauty; and his "Forever with the Lord" is full of lyric fire and deep feeling. The secrets of his power as a writer of hymns were manifold. His poetic genius was of a high order, higher than most who stand with him in the front rank of Christian poets. His ear for rhythm was exceedingly accurate and refined. His knowledge of Holy Scripture was most extensive. His religious views were broad and charitable. His devotional spirit was of the holiest type. With the faith of a strong man he united the beauty and simplicity of a child. Richly poetic without exuberance, dogmatic without uncharitableness, tender without sentimentality, elaborate without diffusiveness, richly musical without apparent effort, he has bequeathed to the Church of Christ wealth which could onlv have come from a true genius and a sanctified! heart. --John Julian, Dictionary of Hymnology (1907)

Anna L. Barbauld

1743 - 1825 Person Name: Barbauld Hymnal Number: 121 Author of "Christ’s Invitations" in A Book of Hymns for Public and Private Devotion (15th ed.) Barbauld, Anna Laetitia, née Aikin, daughter of the Rev. John Ailrin, D.D., a dissenting minister, was b. at Kibworth-Harcourt, Leicestershire, June 20, 1743. In 1753 Dr. Aikin became classical tutor at a dissenting academy at Warrington. During her residence there she contributed five hymns to Dr. W. Enfield's Hymns for Public Worship, &c, Warrington, 1772. In the following year these were included in her Poems, Lond., J. Johnson, 1773. In May, 1774, Miss Aikin was married to the Rev. Rochemont Barbauld, a descendant of a French Protestant family, and a dissenting minister. For some years Mr. Barbauld conducted, in addition to his pastoral work, a boarding school at Palgrave, Suffolk. From this he retired in 1785. In 1786 he undertook the charge of a small congregation at Hampstead, and from thence he passed to the dissenting chapel (formerly Dr. Price's) at Newington Green, in 1802. He d. Nov. 11, 1808. Mrs. Barbauld continued to reside in the neighbourhood until her death, March 9, 1825. In the latter part of the same year her niece published The Works of Anna Laetitia Barbauld, with Memoir, by Lucy Aikin, 2 vols., Lond., Longman, 1825. As a writer of hymns Mrs. Barbauld was eminently successful. Their use, however, with the exception of five contributed to Dr. W. Enfield's collection, is almost exclusively confined to the Unitarian hymnals of Great Britain and America. Including these hymnals, the whole of her hymns are still in common use. These hymns appeared thus:— i. In Dr. W. Enfield's Hymns, &c., 1772. 1. Again the Lord of life and light. Easter. 2. Awake, my soul, lift up thine eyes. Conflict. 3. Behold, where breathing love divine. Christian Charity. 4. Jehovah reigns, let every nation hear. God's Dominion. A part of this was given in Collyer's Sel., 1812, No. 586, as:— 5. This earthly globe, the creature of a day. 6. Praise to God, Immortal praise. Harvest. ii. Poems, 1773 (Preface dated Dec. 1, 1772). The whole of the above, and also:— 7. God of my life and author of my days. To God the Father. This is an “Address to the Deity," in 80 1. It is given in Martineau's Collection, 1840 and 1873. From it the following centos were given in Collyer's Selection> 1812:— 8. God, our kind Master, merciful as just. 9. If friendless in the vale of tears I stray. iii. Poems revised 1792. 10. Come, said [says] Jesus' sacred voice. Invitation. 11. How blest the sacred tie that binds. Christian Fellowship. 12. Lo where a crowd of pilgrims toil. Pilgrimage of Life. From this is taken:— 13. Our country is Immanuel's ground [land]. iv. Leisure Hour Improved (Ironbridge), 1809. 14. Sweet is the scene when virtue dies. Death. v. Supplement to the Unitarian Coll. of Kippis, Bees, and others, 1807. 15. When as returns the solemn day. Sunday. 16. Sleep, sleep to day, tormenting cares. Sunday. 17. How may earth and heaven unite. Worship. vi. Works, with Memoir, 1825. In vol. i. most of the above are reprinted, and the following are added :— 18. Joy to the followers of the Lord. Joy. (c. 1820.) 19. Pure spirit, O where art thou now. Bereavement. This is dated 1808. 20. Salt of the earth, ye virtuous few. Salt of the Earth. 21. When life as opening buds is sweet. Death. This is dated " November, 1814." The more important of these hymns are annotated in this Dictionary under their first lines. Mrs. Barbauld's Hymns in Prose for Children, originally published in 1781, were long popular and have been translated into French, Italian, Spanish, and other languages. -- John Julian, Dictionary of Hymnology (1907) =================== Barbauld, Anna L., p. 113, ii. No. 18 on p. 114, i.,should be dated circa 1820. Another hymn in common use from Mrs. Barbauld's Works, &c, 1825, is, "O Father! though the anxious fear" (E. Taylor, p. 1117, in error). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) See also in: Hymn Writers of the Church

Helen Maria Williams

1762 - 1827 Person Name: H. M. Williams Hymnal Number: 86 Author of "God in Nature" in A Book of Hymns for Public and Private Devotion (15th ed.) Miss Helen Maria Williams was born in the north of England, in 1762. At the age of eighteen, she went to London, and soon after took position in the literary world, publishing several poems. Subsequently she resided in Paris, where she published works in prose and poetry. She died in 1827. The eminent French preacher, Athanase Coquerel was her nephew, and received from her his early training. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872. ================== Williams, Helen Maria, daughter of Charles Williams, an officer in the Army, was born in the North of England in 1762. Through the influence of Dr. A. Kippis whose help she sought in London, her first poem, Edwin and Eltruda, a legendary tale, was published in 1782. This was followed by An Ode on the Peace, 1783, and Pern, a Poem. These were all included in her Poems, 2 vols., 1786, 2nd edition 1791. Being connected by her sister's marriage with a French Protestant family, she resided in Paris during the period of the Revolution and the reign of Terror. There she became well known as a political writer of strong republican sympa-thies, but her too independent expressions of opinion led to her temporary imprisonment by Robespierre. Her Letters from France, 1790, were published in England and America, and in a French translation, in France. She also published Letters containing a Sketch of the Politics of France from the 31st May, 1793, till the 28th of July, 1794, 2 vols., 1795, and other works of a like kind; some additional Poems, and a translation of Humboldt's Personal Narratives of his Travels, 1815. The closing years of her life were spent at Amsterdam, in the house of her nephew, Athanase Coquerel, a pastor of the Reformed Church there. Miss Williams died in 1827. From her Poems, 1786, the following hymns have come into common use:— 1, My God, all nature owns Thy sway. Nature speaks of God. In Martineau's Hymns, 1840. 2. While Thee I seek, protecting Power. Safety in God. This hymn was in Dr. Priestley's Birmingham Collection, 1790; in Kippis's Collection, 1795; the Exeter Collection, 1801; and almost every other Unitarian collection to the present time. In the New Congregational Hymn Book , 1859, it begins "While Thee I seek, Almighty Power;" and in several collections a cento beginning "Father, in all our [my] comforts here," is given as in Stowell's Psalms & Hymns, 1831 and 1877, and several others. [Rev. Valentine D. Davis, B.A.] -- John Julian, Dictionary of Hymnology (1907) ================== Williams, Helen Maria, was born in the North of England in 1762. She published a volume of poems when only twenty-one years old, and in 1786 her Poems appeared in two small volumes. She visited Paris in 1788, and lived there for some years with a sister who had married a French Protestant. This was during the period of the Revolution and the Reign of Terror. She was an outspoken republican in her sympathies, 448 and was imprisoned by Robespierre because of some of her utterances in advocacy of the Girondist cause, being released from prison only after his death, in 1794. Her Letters from France (1790 and 1795) were published in England, America, and France. They dealt with political, religious, and literary questions, and showed her to be a woman of more than ordinary intellectual strength. She published many volumes between 1786 and 1823, when her last volume appeared, titled Poems on Various Occasions, being a collection of all her previously published poems. She lived partly in England, but mostly in France, though the closing years of her life were spent in Holland in the home of a nephew who lived at Amsterdam and was pastor of the reformed Church there. Her death occurred at Paris December 14, 1827. Hymn Writers of the Church Wilbur F. Tillett and Charles S. Nutter, 1915

A. Cleveland Coxe

1818 - 1896 Person Name: A. C. Coxe Hymnal Number: 124 Author of "Divine Beauty of Christ’s Character" in A Book of Hymns for Public and Private Devotion (15th ed.) Coxe, Arthur Cleveland, D.D. LL.D. One of the most distinguished of American prelates, and son of an eminent Presbyterian minister, the Rev. Samuel H. Cox, D.D., was born at Mendham, New Jersey, May 10,1818. Graduating at the University of New York in 1838, and taking Holy Orders in 1841, he became Rector of St. John's, Hartford, Connecticut, in the following year. In 1851 he visited England, and on his return was elected Rector of Grace Church, Baltimore, 1854, and Calvary, New York, 1863. His consecration as Bishop of the Western Diocese of New York took place in 1865. His residence is at Buffalo. Bishop Coxe is the author of numerous works. His poetical works were mostly written in early life, and include Advent, 1837; Athanasion, &c, 1842; Christian Ballads, 1840 (Preface to the English edition, April, 1848); Hallowe'en and Other Poems, 1844; Saul, a Mystery, 1845, &c. Some of Bishop Coxe's hymns are found in the collections of every religious body in America, except the official collections of his own. This is accounted for by his too scrupulous modesty. As a member of the Hymnal Committee, in 1869-71, he refused to permit the insertion of his own lyrics. As he has not preserved memoranda, and has no precise recollection of dates, several dates here given are somewhat uncertain. 1. Behold an Israelite indeed. St. Bartholomew. First appeared in "Poems," published with his Christian Ballads, 1840, and found in an altered form in the People's H. and the Hymnary. 2. Body of Jesus, 0 sweet Food. Holy Communion. Written at St. James's College, Maryland (since broken up by the Civil War), Ascension Day, 1858. It was first printed for private use, and then published in the Cantate Domino, Boston, 1859, No. 53, and again in other American collections. It is also in Schaff’s Christ in Song, 1869, and in The Churchman's Altar Manual, 2nd ed., 1883. 3. Breath of the Lord, 0 Spirit blest.Whitsuntide. Bishop Coxe considers this more worthy of being called a hymn than anything else from his pen. It was written long before it appeared in the New York Independent, Whitsuntide, 1878. It is in the Schaff-Gilman Library of Religious Poetry, 1881, and Brooke's Churchman's Manual of Private and Family Devotion, 1883. 4. Christ is arisen. Easter. This is suggested by, and partly translated from, the famous Easter Chorus in Goethe's Faust, "Christ ist erstanden" (see Goethe), and appeared in Hallowe'en, 1844. 5. He who for Christ hath left behind. St. Matthew. From his Christian Ballads, &c, 1840. 6. In the silent midnight watches. Christ knocking. From his Athanasion, &c, 1842; an impressive moral poem rather than a hymn on Christ knocking at the door, extensively used in America, and sometimes in England. Original text, Schaff's Christ in Song, 1869. 7. Lord, when Thou didst come from heaven. A hymn for Epiphany, on behalf of Western Missions, appeared among the "Lays "appended to Hallowe'en, 1844, and again in later editions of the Christian Ballad. It is sometimes abbreviated, as in Lyra Sac. Amer., " Westward, Lord, the world alluring." 8. Now pray we for our country. National Hymn. A stanza from Chronicles, or meditations on events in the history of England, called up by visiting her abbeys and cathedrals, and appeared in Christian Ballads, 1840. Originally it began, "Now pray we for our mother," and, with the succeeding stanza, was a call upon Americans to pray for their mother country. It is adopted by Dr. Martineau in his Hys., 1873. 9. 0 walk with God, and thou shalt find. Holiness. Appeared in his Hallowe’en, &c, 1844, and is found in Lyra Sac. Amer. 10. 0 where are kings and empires now! Church of God. The 6th stanza of his ballad "Chelsea," which appeared in the Churchman, 1839, and again in his Christian Ballads, 1840. 11. Saviour, sprinkle many nations. Missions. “Begun on Good Friday, 1850, and completed 1851, in the grounds of Magdalen College, Oxford." 1st published. in Verses for 1851, in Commemoration of the third Jubilee of the Society for the Propagation of the Gospel, edited by the Rev. Ernest Hawkins, 1851. It was subsequently appended to the English edition of his Christian Ballads. It is regarded as Bishop Coxe's best piece, and to many minds it is the loveliest of missionary hymns. Its use in England is very extensive. It is not found in the American Episcopal hymnal for the reason given above. 12. Still as our day our strength shall be. Temptation. Appeared in his Hallowe'en, &c, 1844, and Lyra Sac. Amer. 13. Soldier, to the contest pressing. Christian Conflict. From his Hallowe'en, &c, 1844, and Lyra Sac. Amer. It was written in 1834. 14. There is a land like Eden fair. From Hallowe'en, &c, into a few collections. 15. We are living, we are dwelling. Christian Soldiers. An impressive moral poem rather than a hymn, but extensively used. It appeared in his Athanasion, &c, 1840, and Lyra &xc. 16. Who is this, with garments gory. Passiontide. From his “Lays" appended to Hallowe'en, 1844, and again in his Christian Ballads. It is found in the Child's Christian Year, 4th ed. N.D., the People's Hymns, and other collections. It is in 4 stanza of 8 1. The last stanza is sometimes given as a separate hymn:—"Hail, all hail, Thou Lord of Glory." 17. When o'er Judea's vales and hills. Written cir. 1840, and published in his Hallowe'en, &c, 1844, and again, with the author's final corrections, made in 1869, in Schaff's Christ in Song (1870 ed. p. 112). Also in the English edition of his Christian Ballads. From this "Hymn to the Redeemer," two shorter hymns have been com¬piled : (1) " How beauteous were the marks divine." This is in almost universal American and occasional English use. (2) "O who like Thee, so calm, so bright," in the Hymnary, 1872. Bishop Coxe has also translated the Pange lingua gloriosi corporis (q. v.), and is the author of the beautiful Christmas Carol, "Carol, carol, Christians," given in his Christian Ballads, &c. [Rev. F. M. Bird] -- John Julian, Dictionary of Hymnology (1907)

Emily Taylor

1795 - 1872 Hymnal Number: 1 Author of "Invitation" in A Book of Hymns for Public and Private Devotion (15th ed.) Taylor, Emily, born 1795, was the daughter of Samuel Taylor, of New Buckenham, Norfolk, niece of John Taylor, of Norwich, the hymnwriter, and great grand-daughter of Dr. John Taylor, the Hebraist. Miss Taylor was the writer of numerous tales for children, chiefly historical, and of various books of instruction, and of descriptive natural history. Amongst her publications are:— (1) Letters to a Child on Maritime Discovery, 1820; (2) Vision of Las Casas, and other Poems, 1825; (3) Poetical Illustrations of Passages of Scripture, 1826 ; (4) Tales of the Saxons, 1832; (5) Tales of the English, 1833; (6) Memoir of Sir T. More, 1834; (7) The Boy and the Birds, 1835. She also edited Sabbath Recreations, 1826; and Flowers and Fruit in Old English Gardens, 1836; and contributed to the Magnet Stories, 1860, &c.; and the Rainbow Stories, 1870, &c. Miss Taylor wrote several hymns, which appeared as follows:—To the Unitarian Collection of Psalms & Hymns, printed for the Renshaw Street Chapel, Liverpool, 1818, she contributed anonymously:— 1. Come to the house of prayer. Invitation to Public Worship. Sometimes given as "O come to the house of Prayer." 2. God of the changing year Whose arm of power. Lessons of the Changing Year. 3. O Father, though the anxious fear. Sunday. 4. O here, if ever, God of love. Holy Communion. These, and the following 6 hymns, were given anonymously in the 2nd ed. of the Norwich Unitarian Hymn Book, 1826:— 5. Here, Lord, when at Thy Table met. Holy Communion. 6. O not for these alone I pray. Holy Communion. Sometimes, "No, not for these alone I pray." 7. The Gospel is the light. Worth and Power of the Gospel. Sometimes “It is the one true light." 8. Thus shalt thou love the Almighty God [Lord] . Self-consecration to God. 9. Who shall behold the King of kings? Purity. 10. Who that o'er many a barren part. Missions. Sometimes it begins with st. ii., "Thy kingdom come! The heathen lands." Of the above No. 6 is part of a longer poem which was given in her Poetical Illustrations of Passages of Scripture, 1826. This work also contains:— 11. O Source of good! around me spread. Seek, and ye shall find. 12. Truly the light of morn is sweet. Early Piety. 13. When summer suns their radiance fling. Resignation with Praise. In the Rev. J. R. Beard's Collection of Hymns for Public and Private Worship, 1837, several of the above are repeated, and also:— 14. If love, the noblest, purest, best. Communion with Jesus. Of these 14 hymns 10 are in Dr. Martineau's Hymns, &c, 1840, and 9 in his Hymns, &c, 1873. Several are also found in other collections, as Horder's Congregational Hymns, 1881, and some American and other hymn-books. Although for the greater part of her life Miss Taylor was a Unitarian, latterly, under the influence of F. D. Maurice, she joined the Church of England She died in 1872. [Rev. Valentine D. Davis, B.A.] -- John Julian, Dictionary of Hymnology (1907)

Mrs. T. J. Carney

1823 - 1908 Person Name: Miss Fletcher Hymnal Number: 284 Author of "Kindly Judgment" in A Book of Hymns for Public and Private Devotion (15th ed.) Carney, Julia Abigail (Fletcher). (Lancaster, Massachusetts, April 6, 1823--November 1, 1908, Galesburg, Illinois). Universalist. Married Rev. T.J. Carney, a Universalist minister. Author of many prose articles and poems, generally published in Universalist periodicals. In later life she lived in Galesburg, Illinois. Three of her hymns were included in Church Harmonies, New and Old, 1895: 1. Father, we pray for those who dwell 2. Our heaven is everywhere 3. Think gently of the erring --Henry Wilder Foote, DNAH Archives ======================= Carney, Julia A., née Fletcher, was born in 1823. She was a teacher for some time in one of the Boston Primary Schools, U.S.A., which was held in the vestry of Hollis Street Church, in that city. This Church was demolished in 1846. It was for use in these Primary Schools that her "Little drops of water" (q.v.) was written in 1845. --John Julian, Dictionary of Hymnology, New Supplement (1907)

John Sterling

1806 - 1844 Person Name: Sterling Hymnal Number: 75 Author of "Love Supreme in God" in A Book of Hymns for Public and Private Devotion (15th ed.) Sterling was born at Kames Castle, Bute, July 20, 1806, and died at Ventnor, Isle of Wight, Sep. 18, 1844. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907 ================ Sterling, J., p. 1595, ii. (Under "When up to nightly skies," &c.) Another of his hymns which was given in the American Hymns of the Spirit, 1864 and Martineau's Hymns of Praise and Prayer, 1873, No. 31, "0 Source divine and Life of all" (Reverence and Love), has passed into a few modern American collections, including The Pilgrim Hymnal, 1904. It is dated 1840. --John Julian, Dictionary of Hymnology, New Supplement (1907)

John G. Adams

1810 - 1887 Person Name: J. G. Adams Hymnal Number: 579 Author of "The Angel in the Prison" in A Book of Hymns for Public and Private Devotion (15th ed.) Adams, John Greenleaf. Co-editor with Dr. E. H. Chapin of the Universalist Hymns for Christian Devotion, 1846; and, alone, of the Gospel Psalmist, 1861. He was born in Portsmouth, New Hampshire, 1810. The collections named contain in each case 16 hymns by him. They are not, however, received outside his sect. The best are:— 1. Heaven is here, its hymns of gladness. [Peace.] Contributed to the Hymns for Christian Devotion, 1846, No. 419, in 4 stanzas of 4 lines. 2. God's angels! not only on high do they sing. [Ministry of Angels.] No. 830 in his Gospel Psalmist, 1861, and No. 240 in Longfellow and Johnson's Hymns of the Spirit, Boston, 1864. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology, (1907)

Mary Botham Howitt

1799 - 1888 Person Name: Mrs. Howitt Hymnal Number: 330 Author of "In Affliction" in A Book of Hymns for Public and Private Devotion (15th ed.) Howitt, Mary, née Botham, second daughter of Samuel Botham, a member of the Society of Friends, was born at Uttoxeter, Staffordshire, circa 1804, was married in 1823 to William Howitt, and died Jan. 30, 1888. Her publications have little in common with hymnody. They include poems, novels, translations of Swedish and Spanish works, and numerous contributions to magazines. In addition she was joint author with her husband of Literature and Romance of Northern Europe, 1852, &c. Her hymns include:— 1. God might have made the earth bring forth. The Use of Flowers. From her Birds and Flowers, and Other Country Things, Lond., N. D. (Preface, Sept. 28, 1837), p. 122, in 8 stanzas of 4 lines. 2. How goodly is the earth. Flower Services. From her Hymns and Fireside Verses, Lond., 1839, p. 167. 3. 0 spirit, freed from earth. Death and Burial. Altered from her poem, "The Ascent of the Spirit," in her Ballads and Other Poems, 1847, p. 318. Dr. Martineau dates this poem 1834. Mrs. Howitt also contributed " Let me suffer, let me drain" (The Willing Disciple), and " Clothe me with Thy saving grace " (The Cry of the spirit) to Lyra Britannica, 1867. -- John Julian, Dictionary of Hymnology ============================= Howitt, Mary, p. 541, i. Her hymn “Let me suffer; let me drain," is the opening hymn of the Lays of the Sanctuary, 1859. She died Jan. 30, 1888. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

William Wordsworth

1770 - 1850 Person Name: Wordsworth Hymnal Number: 369 Author of "Sunset Hymn" in A Book of Hymns for Public and Private Devotion (15th ed.) Wordsworth, William, the poet, the son of an attorney, was born at Cockermouth in 1770, and educated at St. John's College, Cambridge, where he graduated B.A. in 1791. Devoting himself to literature, and especially to poetry, he gradually rose into the front rank of English poets. His works include Lyrical Ballads, 1798; Poems; The Prelude; The Excursion, 1814, &c. All his poetical productions were collected and republished under his own supervision in 7 vols., in 1842. He died at Kydal Mount, near Grasmere, in 1850. Notwithstanding his rank and reputation as a poet, his pieces used as hymns are limited to the following extracts from his poems:— 1. Not seldom clad in radiant vest. Christ, the Unchangeable. This is No. v. of five "Inscriptions supposed to be found In and near a Hermit's cell, 1818." It is in 5 stanzas of 4 lines, and is given in his Poetical Works, 1831, vol. iii., p. 290. It is in Stowell's Selection of Hymns, 1831-77; the American Plymouth Collection, 1855, &c. 2. Up to the throne of God is borne. Noonday. This is entitled "The Labourer's Noon-Day Hymn," is dated 1834, and is in 6 stanzas of 4 lines. (Poetical Work, 1837, vol. v. p. 122.) It is in common use in an abridged form, beginning with stanza i., and the latter part is also given in Martineau's Hymns, 1840, as "Look up to heaven, the industrious sun," as No. 535. -- John Julian, Dictionary of Hymnology (1907)

Elizabeth Barrett Browning

1809 - 1861 Person Name: E. B. Barrett Hymnal Number: 479 Author of "He Giveth His Beloved Sleep" in A Book of Hymns for Public and Private Devotion (15th ed.) Browning, Elizabeth, née Barrett, daughter of Mr. Barrett, an English country gentleman, and wife of Robert Browning, the poet, was born in London 1809, and died at Florence in 1861. As a poetess she stands at the head of English female writers, and her secular works are well known. Sacred pieces from her works are in common use in America. They include: 1. God, named Love, whose fount Thou art. Love. 2. How high Thou art! Our songs can own. Divine Perfection. 3. Of all the thought of God, that are. Death. 4. What would we give to our beloved? Pt. ii. of No. 3. 5. When Jesus' friend had ceased to be. Friendship. Based on the death of Lazarus. These hymns are in Beecher's Plymouth Collection 1855; Hedge and Huntington's Hymns for the Church of Christ, Boston, U.S., 1853, &c. -- John Julian, Dictionary of Hymnology (1907) ===================== Browning, Elizabeth, née Barrett, p. 187, i. We find that the usually accepted birth-place (London) of Mrs. Browning must be corrected. She was born at Coxhoe Hall, Durham, March 6, 1806, and baptised as Eliza¬beth Barrett Moulton Barrett at Kelloe Church, Durham, Feb. 10, 1808. [Rev. James Mearns. M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

William Johnson Fox

1786 - 1864 Person Name: W. J. Fox Hymnal Number: 135 Author of "Stabat Mater" in A Book of Hymns for Public and Private Devotion (15th ed.) Fox, William Johnson, the son of a small farmer in Suffolk, was born in 1786. As a boy he worked as a weaver, but subsequently spent six years in a bank. He was educated for the ministry under Dr. Pye Smith, at Homerton. His first settlement was with an Orthodox Independent congregation; but he very soon became a Unitarian. In 1817 he settled in London as minister of the Parliament Court Chapel. In 1824 lie removed to a new chapel at South Place, Finsbury, where he remained until 1852. He was a prominent member of the Anti Corn-law League; joined in founding the Westminster Review, and from 1831 to 1836 was owner of the Monthly Repository. From 1847 to 1863 he sat in Parliament as member for Oldham. He died in 1864. In 1841 he published Hymns and Anthems, London, Charles Fox. This, collection contained 150 selections from various authors, including Mrs. Sarah Adams, who was a member of his congregation. He included 13 of his own hymns. A new and enlarged edition of his Hymns, &c, was published in 1873. A memorial edition of his Works was published in 12 vols. in 1865. His hymns which have come into common use outside of his collection include:— 1. A little child in bulrush ark. Moses. 2. Call them from the dead. The Spirits of the Past. 3. Gracious Power, the world pervading. Public Worship. 4. In the plan divine. Perfection of God's designs. 5. Jews were wrought to cruel madness. Good Friday. B. V. M. at the Cross. 6. The sage his cup of hemlock quaffed. Resignation. [Rev. Valentine D. David, B.A.] --John Julian, Dictionary of Hymnology (1907)

William Henry Furness

1802 - 1896 Person Name: Furness Hymnal Number: 203 Author of "The Penitent Son" in A Book of Hymns for Public and Private Devotion (15th ed.) Furness, William Henry, D.D., born in Boston, 1802, and graduated at Harvard in Arts and Theology, 1820. From 1825 he has been an Unitarian Pastor in Philadelphia. He is an accomplished scholar, and has been an active worker in reforms of various kinds. His publications are numerous and include a Manual of Domestic Worship, 1840, and a translation of Schiller's Song of the Bell. His hymns are somewhat numerous, and several of them have great merit. The best and most widely used are:— 1. Father in heaven, to Thee my heart. Resignation. Appeared in The Christian Disciple, 1822. It was repeated in this form in some of the older collections, and a few modern hymnals, including the Boston Unitarian Hymns [& Tune] Book, 1868. In 1846 it was given in Longfellow and Johnson's Book of Hymns as "Father in heaven, to Whom our hearts;" again in their Hymns of the Spirit, 1864, and in Dr. Martineau's Hymns of Praise & Prayer, 1873. This hymn is sometimes ascribed to "H. Ware," but in error. 2. Feeble, helpless, how shall I? Jesus our Leader. First published in the Cheshire Unitarian Christian Hymns, 1844, No. 272, in 5 stanzas of 4 lines. It is in several modern collections, including Lyra Sacra Americana, 1868: Thring's Collection, 1882. 3. Have mercy, 0 Father. Divine direction desired. Contributed to Dr. Martineau's Hymns of Praise and Prayer, 1873, in 2 stanzas of 6 lines. 4. Here in a world of doubt. Psalms xlii. Contributed to the N. Y. Lutheran Collection, 1834, and repeated in his Manual of Domestic Worship, 1840, Martineau's Hymns, &c, 1873. 5. Here in the broken bread. Holy Communion. Appeared in the Appendix to the Philadelphia Unitarian Collection, 1828. It is in a few modern collections, including the Boston Unitarian Hymn [and Tune] Book, 1868. 6. Holy Father, Gracious art Thou. Purity & Peace. Contributed to Dr. Martineau's Hymns, &c, 1873, in 1 stanza of 12 lines. 7. I eel within a want. Likeness to Christ desired. Appeared in the Cheshire (U. S.) Unitarian Christian Hymns, 1844, No. 687, in 4 stanzas of 4 lines. It is in a few collections both old and new. 8. In the morning I will raise [pray] . Morning. Appeared in his Manual of Domestic Worship, 1840, in 6 stanzas of 4 lines, and repeated in Dr. Martineau's Hymns, &c, 1873. In Longfellow and Johnson's Book of Hymns, 1846, and the Boston Unitarian Hymn [& Tune] Book it begins with stanzas ii., "In the morning I will pray." 9. 0 for a prophet's fire. Holy Communion. Published in the Appendix to the Philadelphia Unitarian Collection, 1828, and repeated in the Cheshire (U. S.) Unitarian Christian Hymns, 1844, and later hymn-books. 10. Richly, O richly have I been. The Prodigal Son. In his Manual of Devotion, 1840. In Longfellow and Johnson's Book of Hymns, 1846, and their Hymns of the Spirit, 1864, it is given as "O richly, Father, have I been"; whilst in Hedge & Huntington's Hymns for the Church of Christ, 1853, the Boston Unitarian Hymns [and Tune] Book, 1868, and others, it opens with stanzas ii., "Unworthy to be called Thy son." 11. Slowly by Thy [God's] hand unfurled. Eternal Light. Given in his Manual of Domestic Worship, 1840, and repeated in a few hymnals. In Drs. Hedge & Huntington's Hymns for the Church of Christ, 1853, the first line was changed to “Slowly by God's hand unfurled." This is the reading of the Boston Unitarian Hymn [& Tune] Book, 1868. Dr. Martineau retains the original reading in his Hymns, &c, 1873. 12. Thou only Living, only True. Ordination. In Dr. Martineau's Hymns, &c, 1873, where it is dated 1868. 13. To the High and Holy One. Consecration of Church. In Lyra Sacra Americana, 1868. From this is taken "To the truth that makes us free" (stanzas ii.), in the Boston Hymns of the Spirit, 1864. 14. What is the world that it should share? Invocation of the Spirit. Given in The Christian Disciple, 1822, and Dr. Martineau's Hymns, &c, 1873. It begins with stanza ii. of his hymn "Here in Thy temple, Lord, we bow." In Lyra Sacra Americana it reads, "Oh, is there aught on earth to share." 15. What is this that stirs within? The Soul. Appeared in his Manual of Domestic Worship, 1840. In 1844 it passed into the Cheshire (U.S.) Unitarian Christian Hymns, No. 318, and later into numerous collections, both old and new. Furness died in 1896. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907) =================== Furness, W. H., p. 402, ii. His Verses, Translations, and Hymns were published 1886. Of his hymns the following, in addition to those on pp. 402-3, have come into common use:— 1. She is not dead, but sleepeth. [Death and Burial.] 2. That God is Love, unchanging Love. [God is Love.] This is in several American collections, including the Boston Unitarian Hymns for Church and Home, 1895, where it is dated 1892. 3. Thou Who dost all things give. [Seeing the Unseen.] This is dated in The Pilgrim Hymnal, 1904, as having been written in 1860. It is from the Author's Verses, &c, 1886. Also in Border's Treat. of Amer. Sacred Song, 1896. Dr. Furness was b. April 20, 1802, and d. in 1896. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Sir Walter Scott

1771 - 1832 Person Name: W. Scott Hymnal Number: 36 Author of "The Pillar and Cloud" in A Book of Hymns for Public and Private Devotion (15th ed.) Walter Scott was born in Edinburgh, August 15, 1771. In 1786, he commenced his apprenticeship as writer to the Signet. In 1796, he first appeared before the public in a translation of Burger's "William and Helen." Many poetical works followed, until in 1814, he began the series of "Waverly Novels." He died at Abbotsford, September 21, 1832. It is related that on his death-bed he distinctly repeated portions of the Latin original, upon which "That day of wrath, that dreadful day" is based. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ====================== Scott, Sir Walter, Bart., was born in Edinburgh, Aug. 15, 1771, and died at Abbotsford, Sept. 21, 1832. Although so successful and widely known as a poet, he made no direct contributions to hymnody whatever. His condensed rendering of the “Dies Irae", and his hymn of Rebecca in Ivanhoe, "When Israel of the Lord beloved" (q.v.) were utilized as hymns for congregational use by others, but were never intended for such a purpose by himself. His work and rank as poet, novelist, and historian are fully set forth in his Life by J. G. Lockhart. --John Julian, Dictionary of Hymnology (1907)

Sir Henry Wotton

1568 - 1639 Person Name: Wotton Hymnal Number: 279 Author of "Independence" in A Book of Hymns for Public and Private Devotion (15th ed.) Wotton, Sir Henry, M.A., born in Kent in 1568, and educated at New and at Queen's Colleges, Oxford. After spending nine years on the Continent, on his return he became secretary to Robert, Earl of Essex, with whom he continued until Essex was committed for high treason, when he retired to Florence. There he became known to the Grand Duke of Tuscany, and was sent by him, in the name of "Octavio Baldi," with letters to James VI., King of Scotland, in which the king was informed of a design against his life. On succeeding to the English throne James knighted Wotton and sent him as ambassador to the Republic of Venice. In 1623 he was made Provost of Eton (having previously taken Deacon's Orders). He died in 1639. His works include The Elements of Architecture, Parallel between the Earl of Essex and the Duke of Buckingham, Essay on Education, &c. His poems and other matters found in his manuscripts were published posthumously by Izaak Walton in 1651, as Reliquiae Wottonianae. This has been several times reprinted --John Julian, Dictionary of Hymnology (1907)

Sarah Elizabeth Miles

1807 - 1877 Person Name: Mrs. Miles Hymnal Number: 142 Author of "Looking unto Jesus" in A Book of Hymns for Public and Private Devotion (15th ed.) Miles, Elizabeth, nee Appleton, was born at Boston, U.S.A,, March 28, 1807, and married in 1833 to Solomon P. Miles, Head Master of the Boston High School, and afterwards the Principal of a private school for young ladies in the same city. He died in 1842. On leaving Boston, Mrs. Miles went to reside with her son at Brattleborough, Vermont. Her principal hymns are:— 1. The earth all light and loveliness. Part i. Summer. 2. When on devotion's seraph wing. Part ii., st. v., vii. Foretaste of Heaven. These two parts appeared as one hymn in The Christian Examiner, 1828. 3. Thou Who didst stoop below. Looking unto Jesus. Appeared in The Christian Examiner, 1827. Sometimes it begins with st. ii., "It was no path of flowers," as in the Boston Unitarian Book of Hymns, 1846. 4. Father, direct my ways. Divine Guidance desired in Affliction. In the Boston Book of Hymns, 1846; the Boston Hymns of the Spirit, 1864; and some other collections, it begins with st. ii., "Thou, infinite in love." Three additional hymns were published for the first time in Putnam's Singers and Songs of the Liberal Faith, 1875. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

William Crosswell

1804 - 1851 Person Name: Croswell Hymnal Number: 451 Author of "Hymn for Christmas" in A Book of Hymns for Public and Private Devotion (15th ed.) Crosswell, William, D.D., was born at Hudson, N.Y., Nov. 7, 1804; graduated at Yale College, 1822; entered for a time upon law studies, but eventually he entered Hartford College as a Theological Student, and then took Holy Orders in the Protestant Episcopal Church in 1829. In 1829 he became Rector of Christ Church, Boston; in 1840, of St. Peter's, Auburn, New York; and in 1844, of the Church of the Advent, Boston. Died suddenly at Boston, Nov. 9, 1851. Whilst at Hartford he assisted, during 1827-28, in editing The Watchman, and contributed to it many of his poetical pieces. His Memoir was written by his father, the Rev. Dr. Crosswell, of New Haven; and his Poems, collected by his father, were edited, with a short Memoir, by Dr. (now Bishop) Coxe, and published at Boston in 1800. Of his hymns the folowing are in common use:— 1. Lord, go with us, and we go. Journeying. This in Hymns for the Church and Home, 1860, No. 212, is a portion of his "Traveller's Hymn," first published in 1833. Concerning it Dr. Coxe says, "When on a journey with him, I reminded him of his 'Traveller's Hymn,' which I had seen but could not remember; and he told me, if I recollect aright, that it was a sort of Impromptu, which bubbled up when he was going with Dr. Wainwright from Boston to New York to attend the General Convention" (Memoir, p. xlii.); and in his notes, p. 282, he indirectly fixes the date of composition as 1832. Orig. text in 2 stanzas of 8 lines, in Poems, p. 255. 2. Lord, lead the way the Saviour went. For Sisters of Mercy. Written in 1831 for the Howard Benevolent Society of Boston. Dr. Coxe has entitled it "Hymn forSisters of Mercy," and says he "ventured to give it a name suited to the present state of the Church, in which Deaconesses and Sisters of Mercy are among other realizations of the poet's ardent hopes. Perhaps we owe them to his faithful prayers." (Notes to the Poems, p. 283.) It is generally accepted as the best American hymn for benevolent occasions. Original text, Poems, p. 256. 3. Now gird your patient loins again. Advent. This hymn for Advent is in 3 stanzas of 4 lines. Poems, p. 209; Hymns for Church and Home, No. 55. 4. 0 Saviour, leave us not alone. Lent. This is from his hymn for Lent beginning, "Thou who, for forty days and nights," in 4 stanzas of 4 double lines. In its abbreviated form it is found in Hymns for Church and Home, No. 85. Original in Poems, p. 219, in 4 stanzas of 4 double lines. 5. We come not with a costly store. Epiphany. For the Epiphany, from his Poems, p. 215, and based upon the Gospel of the day, in 2 stanzas of 8 lines. 6. And now the solemn rite is past. Ordination. This is composed of stanzas vii., viii. of his poem, "The Ordinal," in Poems, pp. 69-71, slightly altered. "The Ordinal" was written in 1828, and describes minutely his own ordination at his father's church, at New Haven, and the feel¬ings inspired, by the solemnity. It was printed in The Watchman, 1828. (Poems, Preface, p. xxvii.) The portion given as "And now the solemn rite is past" was included in Hall's Mitre, 1836. Dr. Crosswell also translated the "Veni, Creator Spiritus" as "Creator, Spirit, come and bless us." His hymns are mostly unknown to the English collections. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907) ================= Crosswell, W., p. 269, ii. On the title-page of his Poems, 1861, this author is given as W. Croswell, and the best authorities are in favour of this spelling of the name. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Jane Cotterill

1790 - 1825 Person Name: Mrs. Cotterill Hymnal Number: 38 Author of "Living to the Glory of God" in A Book of Hymns for Public and Private Devotion (15th ed.) Cotterill, Jane, née Boak, daughter of Rev. John Boak, and mother of the Right Rev. Henry Cotterill, Bishop of Edinburgh; born in 1790, married 1811 to the Rev. Joseph Cotterill; died 1825. Mrs. Cotterill contributed to the Appendix to the 6th ed. of Cotterill’s Selection, 1815, the following hymns:— 1. "O! from the world's vile slavery," (For Holiness). 2. "O Thou! Who hast at Thy command," (For Resignation). These hymns were repeated in Montgomery's Christian Psalmist, 1825, and Mrs. Cotterill's name was appended thereto for the first time. Their use is not extensive. The first, "O! from the world's," &c, is found in Kennedy, 1863, No. 521, as, "From this enslaving world's control," the alterations being by Dr. Kennedy. --John Julian, Dictionary of Hymnology (1907)

William Hamilton Drummond

1778 - 1865 Person Name: Drummond Hymnal Number: 103 Author of "“Prepare Ye the Way of the Lord!”" in A Book of Hymns for Public and Private Devotion (15th ed.) Drummond, William Hamilton, D.D., son of an Irish physician, was born at Ballyclare, Antrim, Ireland, 1772, and died at Dublin, Oct. 16, 1865. Educated for the ministry at the University of Glasgow, he became, in 1793, the pastor of the Second Presbyterian Church, Belfast, and in 1816, of the Strand Street Chapel, Dublin. His poetical works include:— (1) Juvenile Poems, 1797; (2) Trafalger, 1805; (3) The Giant's Causeway, 1811; (4) Clontarf, 1817; (5) Who are the Happy? a Poem, on the Christian Beatitudes, with other Poems on Sacred Subjects, 1818. In 1818 A Selection of Psalms & Hymns for the Use of the Presbytery of Antrim, and the Congregation of Strand Street, Dublin, was published at Belfast. This Selection was probably edited by Dr. Drummond. It contained several of his hymns. Five of these (Nos. 84, 190, 201, 236, 264) were contributed to that edition. From Who are the Happy? the following hymns have come into common use:— 1. A voice from the desert comes awful and shrill. Advent. This is in extensive use in the Unitarian hymn-books of America. 2. Come, let us sound her praise abroad. Charity. 3. Father, I may not ask for less. Charity. This is stanzas ii.-v. of No. 2, with a new introductory stanza. In this form the hymn was given in the Leeds Hymn Book, 1853. 4. Give thanks to God the Lord. Victory through Christ. Limited in use, although a hymn of much spirit. It appeared in the Belfast Psalms & Hymns, 1818. 5. O had I the wings of a dove. Retirement. This hymn is not suited to congregational use. It appeared in the Belfast Psalms & Hymns, 1818. The original texts of these hymns are in Lyra Britannica, 1867, from whence also most of the biographical facts have been taken. A few of Drummond's hymns, in addition to those named, are found in some American Unitarian collections. -- John Julian, Dictionary of Hymnology (1907) ====================== Drummond, William, p. 312, ii. In the British Museum there is a copy of Drummond's Poems as fol¬lows :— Poems by William Drummond of Hawthornedene. The second Impression, Edinburgh. Printed by Andro Hart, 1616. Neither the Flowers of Zion, nor the translations from the Latin are therein. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Sarah Bache

1771 - 1844 Person Name: Bache Hymnal Number: 123 Author of "“Behold How He Loved Him.”" in A Book of Hymns for Public and Private Devotion (15th ed.) Bache, Sarah, 1771-1844, kept a school for many years in Birmingham. Her hymn, "'See how he loved,' exclaimed the Jews," Love of Christ, was contributed to the Exeter Collection, 1812. It is in Martineau’s Hymns for the Christian Church and Home and Belfast Collection, and most of the early books after its appearance. --John Julian, Dictionary of Hymnology (1907)

Theodore Parker

1810 - 1860 Person Name: T. Parker Hymnal Number: 156 Author of "Christ the Way, the Truth and the Life" in A Book of Hymns for Public and Private Devotion (15th ed.) Parker, Theodore, M.A., was born at Lexington, Massachusetts, Aug. 24, 1810; laboured with his father as a farmer and mechanic; entered Harvard College in 1830, but continued his work at home and attended the College for examinations; attended the Divinity School from 1834 to 1836, and became pastor of the Unitarian congregation in West Roxbury, June 21, 1837. He received the degree of M.A. from his College in 1840. Changes in his theological views led him to undertake the pastorate of a congregation in Boston, in January 1846. He continued his writing, preaching, and lecturing till 1859, when bleeding at the lungs compelled him to seek relief in Europe. He died at Florence, May 10, 1860. His publications were numerous, and have been republished in Great Britain. An extended list is given, together with 12 poetic pieces, in Putnam's Singers and Songs of the Liberal Faith, Boston, U. S. A., 1875. His life has been published by Weiss, and by Frothingham. A few of his poetical pieces are given in American Unitarian hymn-books. These include :— 1. In darker days and nights of storm. Almighty Love. "Introduced in a sermon which Mr. Parker preached, entitled ‘The Practical Effects of the Ecclesiastical Conception of God.’” 2. 0 Thou great Friend of all the sons of men. Jesus the Way, the Truth, and the Life. This in the original is a sonnet. Altered for use as a hymn, it is widely used by American Unitarian; and is also given in some English hymnbooks. -- John Julian, Dictionary of Hymnology (1907)

John Aikin

1747 - 1822 Person Name: Aikin Hymnal Number: 580 Author of "In Time of War" in A Book of Hymns for Public and Private Devotion (15th ed.) Aikin, John, M.D., 1747-1822. The brother of Mrs. Barbauld,son or Dr. Aikin of the Warrington Academy. As a physician he practised at Warrington and Yarmouth, and from 1798 till the time of his death lived at Stoke Newington. Author (with his sister), of Evenings at Home, editor of the General Biographical Dictionary, and for some time of the Monthly Magazine. His hymn In time of war, "While [what] sounds of war are heard around," was very popular. It is in Kippis and Martineau’s Hymns for the Christian Church and Home. --John Julian, Dictionary of Hymnology (1907)

Robert Nicoll

1814 - 1837 Person Name: Nicoll Hymnal Number: 415 Author of "God Save the Poor!" in A Book of Hymns for Public and Private Devotion (15th ed.) Nicoll, Robert, was born Jan. 7, 1814, at Auchtergaven, Perthshire. At the age of 13 he began to write verse. In 1835 he opened a circulating library in Dundee, and in the following year he became the editor of the Leeds Times. This he retained for a short time only. Broken in health through taxing his strength too much, he died in 1837, He was a successful writer, and is often referred to as "a second Burns." His Poems and Lyrics were published in 1835; 2nd ed., with numerous additions and Memoir, 1842; 3rd ed. 1852. From these Poems the following pieces are taken:— 1. An offering to the shrine of power. The Reformers. 2. I may not scorn the meanest thing. Humility. This and No. 1 date 1835. 3. Lord, from Thy blessed throne, (People's Anthem.) (1842.) --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Sewall S. Cutting

1813 - 1882 Person Name: S. S. Cutting Hymnal Number: 509 Author of "Family Hymn. Evening" in A Book of Hymns for Public and Private Devotion (15th ed.) Cutting, Sewell Sylvester, D.D., a Baptist Minister, was born at Windsor, Vermont, Jan. 19, 1813, graduated at the University of Vermont, 1835, and was ordained at Boylston, Massachusetts, 1836. He was pastor at Southbridge, Mass., from 1837 to 1845. Editor of the New York Recorder. 1845-50, and 1853-55; and of the Christian Review, 1850-53, and 1855-68. In 1868 he was appointed Professor of Rhetoric and History at the University, Rochester, N. York, and Secretary of the American Baptist Educational Commission. He died at Brooklyn, Feb. 7, 1882. His Historical Vindication of the Baptists was published in 1858. His hymns in common use include:— 1. Father, we bless the gentle care. The love of God. Appeared in Hymns for the Vestry and Fireside, Boston, 1841. 2. Gracious Saviour, we adore Thee. Holy Baptism. Appeared in Winchell's Additional Hymns, 1832, No. 509 (the author being then but 19); again in the Psalmist, 1843, and others. 3. Great God, Thy glories blaze. Praise to God the Father. Appeared in Linsley and Davis's Select Hymns, 1836-41, No. 514. In the Psalmist, 1843, it was altered to "God of the world, Thy glories shine." This is repeated in several collections, including the Baptist Praise Book, 1871, in 4 stanzas of 4 lines. In the Baptist Service of Song, 1871, it is given as "God of the world, near and afar," is expanded into 5 stanzas, and is dated 1835. 4. 0 Saviour, I am blind, Lead Thou my way. The True Guide. This hymn, in I. D. Sankey's Sacred Songs and Solos, is also by Dr. Cutting. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

James Hogg

1772 - 1835 Person Name: Hogg Hymnal Number: 55 Author of "Praise to the God of Nature" in A Book of Hymns for Public and Private Devotion (15th ed.) Hogg, James, second son of Robert Hogg, was born in Ettrick Forest, Selkirkshire, January 25, 1772, according to his own account, though the baptismal date is December 9, 1770. He is perhaps best known as the Ettrick Shepherd, and friend of Professor John Wilson and Sir Walter Scott. He died November 21, 1835, on his farm of Altrive in Yarrow. An edition of his Poetical Works was published in 1822 in 4 vols. (Edin., A. Constable) including the best of his poems—- The Queen's Wake, 1813; The Pilgrims of the Sun, 1815; Mador of the Moor, 1816, &c. The two hymns by him which have come into use are, "Blessed be Thy name for ever," and "O Thou that dwellest in the heavens high." A complete edition of his prose and verse was pub. in 2 vols., 1865 (Glas., W. G. Blackie). 1. Lauded be Thy Name for ever. Morning. This is "The Palmer's Morning Hymn" (in 32 lines), which forms a part of Canto iv. of his poem Mador of the Moor, 1816. It is sometimes given in this form, but more frequently as "Blessed be Thy Name for ever" (2 stanzas of 8 lines), as in the Society for Promoting Christian Knowledge Hymns, 1852, and others. It is also altered as "Lord of life, the Guard and Giver," as in Mercer, &c. 2. 0 Thou that dwellest in the heavens high. Midnight. This was given,together with music, as "A Cameronian's Midnight Hymn," in 8 stanzas of 4 lines, in his tale of The Brownie of Bodsbeck, 1818. Although found in several collections its use is not so great as that of No. 1. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology

Jones Very

1813 - 1880 Hymnal Number: 77 Author of "God’s Fatherly Care" in A Book of Hymns for Public and Private Devotion (15th ed.) Very, Jones, was born at Salem, Massachusetts, Aug. 28, 1813, his father, Jones Very, being a shipmaster. He graduated at Harvard College in 1836. He remained at his College, as tutor in Greek, for two years, and then entered the Unitarian Ministry (1843). He has been engaged in the work of a preacher without a pastorate from the first, a great part of his time being devoted to literary pursuits. In 1839 he published a volume of Essays and Poems, from which several pieces have been taken as hymns, including:— 1. Father! I wait Thy word. The sun doth stand. Waiting upon God. 2. Father, there is no change to live with Thee. Peace in the Father's Care. 3. Father! Thy wonders do not singly stand. The Spirit-Land. 4. Wilt Thou not visit me? The Divine Presence desired. These hymns were included in Longfellow and Johnson's Unitarian Book of Hymns, 1846. In the same collection also appeared:— 5. I saw on earth another light. The Light Within. 6. The bud will soon become a flower. Sowing and Reaping. 7. Turn not from him who asks of thee. Kind Words. In addition the following hymns appeared in Longfellow and Johnson's Hymns of the Spirit, 1864 :— 8. One saint to another I heard say,"How long?" The Future anticipated. 9. There is a world eye hath not seen. The Spirit World. Most of these hymns are in the Lyra Sacra Americana, 1868; and in Putnam's Singers and Songs of the Liberal Faith, 1874. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907) ================ Very, J., p. 1219, i. His hymn, "O heavenly gift of love divine" (Divine assistance asked), from his Poems and Essays, 1839, is given in The Pilgrim Hymnal, 1904. He d. May 8, 1880. --John Julian, Dictionary of Hymnology, New Supplement (1907) ================ Very, Jones. (Salem, Massachusetts, August 28, 1813--May 8, 1880, Salem). He was brother of Washington Very. He graduated from Harvard College in 1836, and served as tutor in Greek there for two years. Although Julian (p. 1219) says that he entered the Unitarian ministry in 1843, he was never ordained as a settled minister though he served frequently as an occasional lay preacher. Most of his life was given to literary pursuits. In 1839 he published Essays and Poems, and thereafter was a frequent contributor in prose and verse to periodicals, including The Christian Register and the Monthly Magazine. --Henry Wilder Foote, DNAH Archives

Andrews Norton

1786 - 1853 Person Name: Norton Hymnal Number: 322 Author of "Fellowship of His Sufferings" in A Book of Hymns for Public and Private Devotion (15th ed.) Norton, Andrews, D.D., son of Samuel Norton, was born at Higham, Massachusetts, Dec. 31, 1786, and was educated at Higham, and at Harvard College. After being engaged there for a short time as a tutor, he was appointed Librarian, and subsequently Lecturer on Biblical Criticism, as successor to Dr. Channing. When the Theological School was opened in 1819 he became Dexter Professor of Literature. This position he held until 1830. He died at Newport, Rhode Island, Sept. 18, 1853. He was for some time editor of the General Repository and Review, and published several prose works, one of the most extensive being The Genuineness of the Gospels, in 4 volumes. His hymns are few in number, and are mainly meditations in verse. They were contributed to various periodicals, and after his death were collected and published in a small volume. Of these hymns the following are in common use:-- 1. Another year, another year, The unceasing rush, &c. Close of the Year. Appeared in the Christian Examiner in Nov. and Dec. 1827, in 11 stanzas of 4 lines. It is used in an abbreviated form. In the American Boston Unitarian Hymns [&Tune] Book, 1868, it begins with st. vi., "O what concerns it him whose way." 2. Faint not, poor traveller, though thy way. Fortitude. Printed in the Christian Disciple, July and Aug., 1822, in 7 st. of 4 1., and again in the West Boston Collection, 1823. 3. He has gone to his God, he has gone to his home. Burial. Printed in the Christian Examiner, Jan. and Feb., 1824. 4. My God, I thank Thee! may no thought. Trust and Submission. Appeared in the Monthly Anthology and Boston Review, Sept., 1809. This is his earliest and best known hymn. 5. 0 stay thy tears:for they are blest. Burial of the Young. Printed in the General Repository and Review, April, 1812, in 5 st. of 4 1. In 1855, st. iii.-v. were given in Beecher's Plymouth Collection, No. 1094, as "How blest are they whose transient years." 6. Where ancient forests round us spread. Dedication of a Church. This "Hymn for the Dedication of a Church," is dated 1833. These hymns are in some of the American hymnals. Nos. 1, 4, 5 are in Martineau's Hymns, 1873, and the full texts of all are in Putnam's Singers and Songs of the Liberal Faith, Boston, U.S.A., 1875. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

William Staughton

1770 - 1829 Person Name: Staughton Hymnal Number: 317 Author of "Onward and Upward" in A Book of Hymns for Public and Private Devotion (15th ed.) Staughton, William. (Coventry, Warwickshire, England, January 4, 1770--December 12, 1829, Washington, D.C.). Baptist. Son of Sutton and Keziah Staughton. Bristol College, 1792; honorary D.D. from Princeton College, 1798. Pastorates at Georgetown, South Carolina, 1793-1795; Bordentown, New Jersey, 1795-1798; Burlington, N.J., 1798-1805; Philadelphia, Pennsylvania, 1805-1823. In 1782 he published a volume of Juvenile Poems. The hymn "Pardoning Love" which was included in that collection, begins "Involved in guilt and near despair/Depressed with shame, o'erwhelmed with tears." Throughout his career, Staughton continued to give expression to his thoughts in verse. One of his hymns, "Tell us, ye servants of the Lord," is found in Select Hymns (Linsley and Davis, 1841) and other collections. The following hymn was written by Staughton to be sung to the tune of the "Marseilles Hymn": Ye sons of God awake in Glory A host of foes before you lies. In 1827, Staughton edited Woodward's revised and corrected edition of Dr. Rippon's Selection with the names of the tunes adapted to the hymns, and an appendix from the Olney Hymns, with additional hymns, original and selected. Memoir was published in 1834 by his son-in-law Rev. S.W. Lynd, D.D. --Alan Wingard, DNAH Archives

James H. Perkins

1810 - 1849 Person Name: J. H. Perkins Hymnal Number: 356 Author of "Spiritual Presence" in A Book of Hymns for Public and Private Devotion (15th ed.) Perkins, Rev. James Handasyd. (Boston, Massachusetts, July 31, 1810--December 14, 1849, near Cincinnati, Ohio). He was educated at Phillips Exeter Academy and at Round Hill School. Northampton, Mass. After a brief business experience in Boston he moved to Cincinnati, where he was admitted to the bar in 1837, but two years later he took up the Ministry-at-Large organized by the First Congregational Society (Unitarian) of Cincinnati, and later became pastor of the church. He was active in social reforms and as a lecturer, and was author of a number of essays descriptive of life in what was then the far west. The hymn in 3 stanzas, C.M., beginning "It is a faith sublime and sure" attributed to "J.H. Perkins" in Longfellow and Johnson's Book of Hymns (1846-1848) is presumably by him, although it is not included with his poems printed in the Memoir and Writings of James Handasyde Perkins, edited by W.H. Channing, Cincinnati, 1851. --Henry Wilder Foote, DNAH Archives

Joseph P. Bartrum

1801 - 1900 Person Name: Bartrum Hymnal Number: 208 Author of "My God, Remember Me" in A Book of Hymns for Public and Private Devotion (15th ed.) Bartrum, Joseph P. Of this American author nothing certain is known, save that he published The Psalms newly Paraphrased for the Service of the Sanctuary, at Boston, U.S.A., in 1833, and that he is supposed to have been an Unitarian. From The Psalms, &c, the version of Psalm cvi.:—“O from these visions, dark and drear," is given in several Unitarian collections in Great Britain and America. His version of Ps. lxxxvii., "Amid the heaven of heavens," is given in Holland's Psalmists of Britain, 1843, vol. ii. p. 339, together with a critical note on his work. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907)

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