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D. W. Whittle

1840 - 1901 Person Name: Daniel W. Whittle, 1840-1901 Hymnal Number: 407 Paraphraser of "I Know Whom I Have Believed" in Worship and Rejoice [Also published under the pseudonym El Nathan.] =============== Whittle, D. W.. Six of his hymns (Nos. 295, 308,363, 385, 386, 417) are given in I. D. Sankey's Sacred Songs and Solos, under the signature of "El Nathan." --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

George Bennard

1873 - 1958 Person Name: George Bennard, 1873-1958 Hymnal Number: 260 Author of "The Old Rugged Cross" in Worship and Rejoice George Bennard (1873-1958) was born in Youngstown, OH. When he was a child the family moved to Albia, Iowa. He served with the Salvation Army in Iowa for several years before he was ordained in the Methodist Episcopal Church. His hymn "Speak, my Lord" appears in Triumphant Service Songs (Chicago: Rodeheaver Hall-Mack Co., 1934). He wrote words and tune for his best known hymn "The Old Rugged Cross" in 1913. Mary Louise VanDyke

Frederick Oakeley

1802 - 1880 Person Name: Frederick Oakeley, 1802-1880 Hymnal Number: 114 Translator of "O Come, Let Us Adore Him" in Worship and Rejoice Frederic Oakeley graduated M.A. at Oxford, and took Orders in the Church of England. He became Prebendary of Lichfield Cathedral, preacher at Whitehall, and incumbent of Margaret Chapel, London. He was active in the "Oxford Movement," and in 1845, called attention to his views for the purpose of seeing if he could continue to hold an Oxford degree, with so great a change in his opinions. The question was tried, and he was perpetually suspended unless he retracted. He then resigned his positions in the Church of England, and entered the Church of Rome, in which he became a Priest, and Canon of the diocese of Westminster. His publications are numerous, and some of them have considerable value. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ================= Oakeley, Frederick, D.D., youngest son of Sir Charles Oakeley, Bart., sometime Governor of Madras, was born at Shrewsbury, Sept. 5, 1802, and educated at Christ Church, Oxford (B.A. 1824). In 1825 he gained a University prize for a Latin Essay; and in 1827 he was elected a Fellow of Balliol. Taking Holy Orders, he was a Prebendary of Lichfield Cathedral, 1832; Preacher at Whitehall, 1837; and Minister of Margaret Chapel, Margaret Street, London, 1839. In 1845 he resigned all his appointments in the Church of England, and was received into the Roman Communion. Subsequently he became a Canon of the Pro-Cathedral in the Roman Catholic ecclesiastical district of Westminster. He died January 29, 1880. Miller (Singers and Songs of the Church, 1869, p. 497), writing from information supplied to him by Canon Oakeley, says:— ”He traces the beginning of his change of view to the lectures of Dr. Charles Lloyd, Regius Professor, delivered at Oxford about the year 1827, on the 'History and Structure of the Anglican Prayer Book.' About that time a great demand arose at Oxford for Missals and Breviaries, and Canon Oakeley, sympathising with the movement, co-operated with the London booksellers in meeting that demand.....He promoted the [Oxford] movement, and continued to move with it till, in 1845, he thought it right to draw attention to his views, to gee if he could continue to hold an Oxford degree in conjunction with so great a change in opinion. The question having been raised, proceedings were taken against him in the Court of Arches, and a sentence given that he was perpetually suspended unless he retracted. He then resigned his Prebendal stall at Lichfield, and went over to the Church of Rome." Canon Oakeley's poetical works included:— (1) Devotions Commemorative of the Most Adorable Passion of Our Lord and Saviour Jesus Christ, 1842; (2) The Catholic Florist; (3) The Youthful Martyrs of Rome, a Christian Drama, 1856; (4) Lyra Liturgica; Reflections in Verse for Holy Days and Seasons, 1865. Canon Oakeley also published several prose works, including a translation of J. M. Horst's Paradise of the Christian Soul, London, Burns, 1850. He is widely known through his translation of the “Adeste fideles.” Several of his original hymns are also in Roman Catholic collections. --John Julian, Dictionary of Hymnology (1907)

John H. Sammis

1846 - 1919 Person Name: John H. Sammis, 1846-1919 Hymnal Number: 443 Author of "Trust and Obey" in Worship and Rejoice John H. Sammis was born in Brooklyn. He moved to Logansport, Indiana when ye was 22, where he was converted to Christianity. He was active in the Y.M.C.A., serving as secretary for the Terre Haute Association and later becoming State Secretary. After this, he studied at Lane and McCormack seminaries and was ordained in the Presbyterian church at Glidden, Iowa. He also pastored churches in Indianapolis, Grand Haven, MI, Red Wing and St. Paul, Minn. In 1909 he became associated with the Los Angeles Bible Institute. He wrote more that 100 hymns. Dianne Shapiro, from "The Singers and Their Songs: sketches of living gospel hymn writers" by Charles Hutchinson Gabriel (Chicago: The Rodeheaver Company, 1916)

Robert Robinson

1735 - 1790 Person Name: Robert Robinson, 1735-1790 Hymnal Number: 68 Author of "Come, Thou Fount of Every Blessing" in Worship and Rejoice Robert Robinson was born at Swaffham, Norfolk, in 1735. In 1749, he was apprenticed to a hairdresser, in Crutched Friars, London. Hearing a discourse preached by Whitefield on "The Wrath to Come," in 1752, he was deeply impressed, and after a period of much disquietude, he gave himself to a religious life. His own peculiar account of this change of life is as follows:--"Robertus Michaelis Marineque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24, 1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annos mensesque septem, absolutionem plenam gratuitamque, per sanguinem pretiosum i secula seculorum. Amen." He soon after began to preach, and ministered for some time in connection with the Calvinistic Methodists. He subsequently joined the Independents, but after a short period preferred the Baptist connection. In 1761, he became pastor of a Baptist congregation at Cambridge. About the year 1780, he began to incline towards Unitarianism, and at length his people deemed it essential to procure his resignation. While arrangements for this purpose were in progress he died suddenly at Bingham, in June 1790. He wrote and published a good many works of ability. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ============================= Robinson, Robert, the author of "Come, Thou fount of every blessing," and "Mighty God, while angels bless Thee," was born at Swaffham, in Norfolk, on Sept. 27, 1735 (usually misgiven, spite of his own authority, as Jan. 8), of lowly parentage. Whilst in his eighth year the family migrated to Scarning, in the same county. He lost his father a few years after this removal. His widowed mother was left in sore straits. The universal testimony is that she was a godly woman, and far above her circumstances. Her ambition was to see her son a clergyman of the Church of England, but poverty forbade, and the boy (in his 15th year) was indentured in 1749 to a barber and hairdresser in London. It was an uncongenial position for a bookish and thoughtful lad. His master found him more given to reading than to his profession. Still he appears to have nearly completed his apprenticeship when he was released from his indentures. In 1752 came an epoch-marking event. Out on a frolic one Sunday with like-minded companions, he joined with them in sportively rendering a fortune-telling old woman drunk and incapable, that they might hear and laugh at her predictions concerning them. The poor creature told Robinson that he would live to see his children and grandchildren. This set him a-thinking, and he resolved more than ever to "give himself to reading”. Coincidently he went to hear George Whitefield. The text was St. Matthew iii. 7, and the great evangelist's searching sermon on "the wrath to come" haunted him blessedly. He wrote to the preacher six years later penitently and pathetically. For well nigh three years he walked in darkness and fear, but in his 20th year found "peace by believing." Hidden away on a blank leaf of one of his books is the following record of his spiritual experience, the Latin doubtless having been used to hold it modestly private:— "Robertus, Michaelis Mariseque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24,1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annosque septem absolutionem plenam gratuitamque, per sanguinem pretiosum Jesu Christi, inveni (Tuesday, December 10, 1755) cui sit honor et gloria in secula seculorum. Amen." Robinson remained in London until 1758, attending assiduously on the ministry of Gill, Wesley, and other evangelical preachers. Early in this year he was invited as a Calvinistic Methodist to the oversight of a chapel at Mildenhall, Norfolk. Thence he removed within the year to Norwich, where he was settled over an Independent congregation. In 1759, having been invited by a Baptist Church at Cambridge (afterwards made historically famous by Robert Hall, John Foster, and others) he accepted the call, and preached his first sermon there on Jan. 8, 1759, having been previously baptized by immersion. The "call" was simply "to supply the pulpit," but he soon won such regard and popularity that the congregation again and again requested him to accept the full pastoral charge. This he acceded to in 1761, alter persuading the people to "open communion." In 1770 he commenced his abundant authorship by publishing a translation from Saurin's sermons, afterwards completed. In 1774 appeared his masculine and unanswerable Arcana, or the Principles of the Late Petitioners to Parliament for Relief in the matter of Subscription. In 1776 was published A Plea for the Divinity of our Lord Jesus Christ in a Pastoral Letter to a Congregation of Protestant Dissenters at Cambridge. Dignitaries and divines of the Church of England united with Nonconformists in lauding this exceptionally able, scholarly, and pungently written book. In 1777 followed his History and Mystery of Good Friday. The former work brought him urgent invitations to enter the ministry of the Church of England, but he never faltered in his Nonconformity. In 1781 he was asked by the Baptists of London to prepare a history of their branch of the Christian Church. This resulted, in 1790, in his History of Baptism and Baptists, and in 1792, in his Ecclesiastical Researches. Other theological works are included in the several collective editions of his writings. He was prematurely worn out. He retired in 1790 to Birmingham, where he was somehow brought into contact with Dr. Priestley, and Unitarians have made much of this, on exceedingly slender grounds. He died June 9, 1790. His Life has been fully written by Dyer and by William Robinson respectively, both with a bias against orthodoxy. His three changes of ecclesiastical relationship show that he was somewhat unstable and impulsive. His hymns are terse yet melodious, evangelical but not sentimental, and on the whole well wrought. His prose has all…that vehement and enthusiastic glow of passion that belongs to the orator. (Cf. Dyer and Robinson as above, and Gadsby's Memoirs of Hymn-Writers(3rd ed., 1861); Belcher's Historical Sketches of Hymns; Millers Singers and Songs of the Church; Flower's Robinson's Miscellaneous Works; Annual Review, 1805, p. 464; Eclectic Review, Sept. 1861. [Rev. A. B. Grosart, D.D., LL.D.] --John Julian, Dictionary of Hymnology (1907)

Joachim Neander

1650 - 1680 Person Name: Joachim Neander, 1650-1680 Hymnal Number: 71 Author of "Praise to the Lord, the Almighty" in Worship and Rejoice Neander, Joachim, was born at Bremen, in 1650, as the eldest child of the marriage of Johann Joachim Neander and Catharina Knipping, which took place on Sept. 18, 1649, the father being then master of the Third Form in the Paedagogium at Bremen. The family name was originally Neumann (Newman) or Niemann, but the grandfather of the poet had assumed the Greek form of the name, i.e. Neander. After passing through the Paedagogium he entered himself as a student at the Gymnasium illustre (Academic Gymnasium) of Bremen in Oct. 1666. German student life in the 17th century was anything but refined, and Neander seems to have been as riotous and as fond of questionable pleasures as most of his fellows. In July 1670, Theodore Under-Eyck came to Bremen as pastor of St. Martin's Church, with the reputation of a Pietist and holder of conventicles. Not long after Neander, with two like-minded comrades, went to service there one Sunday, in order to criticise and find matter of amusement. But the earnest words of Under-Eyck touched his heart; and this, with his subsequent conversations with Under-Eyck, proved the turning-point of his spiritual life. In the spring of 1671 he became tutor to five young men, mostly, if not all, sons of wealthy merchants at Frankfurt-am-Main, and accompanied them to the University of Heidelberg, where they seem to have remained till the autumn of 1673, and where Neander learned to know and love the beauties of Nature. The winter of 1673-74 he spent at Frankfurt with the friends of his pupils, and here he became acquainted with P. J. Spener (q.v.) and J. J. Schütz (q.v.) In the spring of 1674 he was appointed Rector of the Latin school at Düsseldorf (see further below). Finally, in 1679, he was invited to Bremen as unordained assistant to Under-Eyck at St. Martin's Church, and began his duties about the middle of July. The post was not inviting, and was regarded merely as a stepping stone to further preferment, the remuneration being a free house and 40 thalers a year, and the Sunday duty being a service with sermon at the extraordinary hour of 5 a.m. Had he lived, Under-Eyck would doubtless have done his best to get him appointed to St. Stephen's Church, the pastorate of which became vacant in Sept., 1680. But meantime Neander himself fell into a decline, and died at Bremen May 31, 1680 (Joachim Neander, sein Leben und seine Lieder. With a Portrait. By J. F. Iken, Bremen, 1880; Allgemeine Deutsche Biographie, xxiii. 327, &c.) Neander was the first important hymn-writer of the German Reformed Church since the times of Blaurer and Zwick. His hymns appear to have been written mostly at Düsseldorf, after his lips had been sealed to any but official work. The true history of his unfortunate conflict has now been established from the original documents, and may be summarized thus. The school at Düsseldorf was entirely under the control of the minister and elders of the Reformed Church there. The minister from about July, 1673, to about May, 1677, was Sylvester Lürsen (a native of Bremen, and only a few years older than Neander), a man of ability and earnestness, but jealous, and, in later times at least, quarrelsome. With him Neander at first worked harmoniously, frequently preaching in the church, assisting in the visitation of the sick, &c. But he soon introduced practices which inevitably brought on a conflict. He began to hold prayer meetings of his own, without informing or consulting minister or elders; he began to absent himself from Holy Communion, on the ground that he could not conscientiously communicate along with the unconverted, and also persuaded others to follow this example; and became less regular in his attendance at the ordinary services of the Church. Besides these causes of offence he drew out a new timetable for the school, made alterations on the school buildings, held examinations and appointed holidays without consulting any one. The result of all this was a Visitation of the school on Nov. 29, 1676, and then his suspension from school and pulpit on Feb. 3, 1677. On Feb. 17 he signed a full and definite declaration by which "without mental reservations" he bound himself not to repeat any of the acts complained of; and thereupon was permitted to resume his duties as rector but not as assistant minister. The suspension thus lasted only 14 days, and his salary was never actually stopped. The statements that he was banished from Düsseldorf, and that he lived for months in a cave in the Neanderthal near Mettmann are therefore without foundation. Still his having had to sign such a document was a humiliation which he must have felt keenly, and when, after Lürsen's departure, the second master of the Latin school was appointed permanent assistant pastor, this feeling would be renewed. Neander thus thrown back on himself, found consolation in communion with God and Nature, and in the composition of his hymns. Many were without doubt inspired by the scenery of the Neanderthal (a lovely valley with high rocky sides, between which flows the little river Düssel); and the tradition is probable enough that some of them were composed in a cave there. A number were circulated among his friends at Düsseldorf in MS., but they were first collected and published after his removal to Bremen, and appeared as:— A und Ώ, Joachimi Neandri Glaub-und Liebesübung: — auffgemuntert durch ein fällige Bundes Lieder und Danck-Psalmen, Bremen, Hermann Brauer, 1680; 2nd ed. Bremen, 1683 ; 3rd ed. Bremen, 1687; 4th ed. Frankfurt, 1689. These editions contain 57 hymns. In the 5th ed., Frankfurt and Leipzig, 1691, edited by G. C. Strattner, eight hymns were added as being also by Neander. [The whole of these eds. are in the Royal Library, Berlin. The so-called 3rd. ed. at Wesel, 1686, also found in Berlin, was evidently pirated.] Other editions rapidly followed till we find the complete set (i.e. 57 or 58) formally incorporated as part of a hymnbook, e.g. in the Marburg Reformed Gesang-Buch, 1722, where the first part consists of Lobwasser's Psalter, the second of Neander's Bundeslieder, and the third of other hymns. Neander's Bundeslieder also form a division of the Lemgo Reformed Gesang-Buch, 1722; and of a favourite book used in the meetings conducted by G. Tersteegen, which in the 5th ed., Solingen, 1760, has the title Gott-geheiligtes Harfen-Spiel der Kinder Zion; bestehend in Joachimi Neandri sämtlichen Bundes-Liedern, &c. In this way, especially in the district near Düsseldorf and on the Ruhr, Neander's name was honoured and beloved long after it had passed out of memory at Bremen. Many of Neander's hymns were speedily received into the Lutheran hymnbooks, and are still in universal use. The finest are the jubilant hymns of Praise and Thanksgiving, such as his "Lobe den Herren”, and those setting forth the Majesty of God in His works of beauty and wonder in Nature, such as his "Himmel, Erde", and "Unbegreiflich Gut"; while some of his hymns of Penitence, such as his "Sieh hier bin ich, Ehrenkönig" (q.v.), are also very beautiful. Many are of a decidedly subjective cast, but for this the circumstances of their origin, and the fact that the author did not expect them to be used in public worship, will sufficiently account. Here and there there are doubtless harshnesses, and occasionally imagery which is rather jarring; and naturally enough the characteristic expressions and points of view of German 17th cent. Pietism and of the "Covenant Theology" are easily enough detected. But the glow and sweetness of his better hymns, their firm faith, originality, Scripturalness, variety and mastery of rhythmical forms, and genuine lyric character fully entitled them to the high place they hold. Of the melodies in the original edition of 1680 there are 19 by Neander himself, the best known being those to Nos. viii. and xi. below. The hymns by Neander which have passed into English, and have not already been referred to, are:— Hymns in English common use: i. Meine Hoffnung stehet feste. Thanksgiving. Founded on 1 Tim. vi. 17. 1680 as above, p. 115, in 5 stanzas of 7 lines, entitled "Grace after meat." In the Unverfälschter Liedersegen, 1851, No. 712. Translated as:— All my hope is grounded surely. A full and good translation by Miss Winkworth, as No. 8 in her Chorale Book for England, 1863. Another translation is: "All my Hope is fix'd and grounded." By J. C. Jacobi, 1720, p. 17, repeated in his ed., 1732, p. 64, altered and beginning, "All my Hope is firmly grounded." ii. Unbegreiflich Gut, wahrer Gott alleine. Summer. According to tradition this was written in the summer of 1677, in a cave in the Neanderthal near Düsseldorf, while Neander was in enforced absence from his school duties (Koch, vi. 20). It is founded on Ps. civ. 24. 1680, p. 165, in 12 stanzas of 6 lines, and entitled, "The Joys of Summer and Autumn in Field and Forest." The following note shows that the "Feeling for Nature" is not entirely modern. “It is also a travelling hymn in summer or autumn for those who, on their way to Frankfurt on the Main, go up and down the river Rhine, where between Cologne and Mainz, mountains, cliffs, brooks and rocks are to be beheld with particular wonder; also in the district of Berg in the rocky region [the ‘Gestein' now called the Neanderthal], not far from Düsseldorf." The hymn is in Knapp's Evangelischer Lieder-Schatz 1850, No. 2163 (1865, No. 2231), omitting st. x. Translated as:-— 0 Thou true God alone. A very good translation, omitting st. x., by Miss Winkworth, in her Christian Singers, 1869, p. 286. Her translation of st. i., iii.-v. altered in metre, and beginning "Thou true God alone," are No. 53 in M. W. Stryker's Christian Chorals, 1885. Hymns not in English common use:—— iii. Auf, auf, mein Geist, erhebe dich zum Himmel. Holy Communion. Founded on Ps. xxiii. 6. 1860, as above, p. 27, in 5 stanzas, entitled, "The soul strengthened and refreshed. After the reception of the Holy Communion." In Porst's Gesang-Buch, ed. 1855, No. 218. In the Moravian London Gesang-Buch, 1753, No. 697, it begins, "Den Himmels-Vorschmack hab' ich auf der Erde," and in the Brüder Gesang-Buch, 1778, No. 1178, it was further recast (by C. Gregor?) and altered to "hab'ich schon hinieden." Translated as "Heav'n's foretaste I may here already have." By F W. Foster & J. Miller, as No. 596, in the Moravian Hymn Book, 1789. In the 1801 ed. (1849, No. 1003) it begins, “Since Jesus dy'd, my guilty soul to save." iv. Der Tag ist hin, mein Jesu, bei mir bleibe. Evening. Founded on St. Luke xxiv. 29. 1680, p. 15, in 6 stanzas entitled, "The Christian returning thanks at eventide." In the Unverfälschter Liedersegen, 1851, No. 512. The translations are: (1) "The Day is gone, come Jesu my Protector." In the Supplement to German Psalmody, ed. 1765, p. 72. (2) "The day is past, Thou Saviour dear, still dwell my breast within." By H. J. Buckoll, 1842, p. 82. (3) "The day is gone, abide with me tonight." By E. Massie, 1867, p. 192. (4) "The day is gone, abide with me, 0 Jesus." By R. Massie, in the Day of Rest, 1877. v. Grosser Prophete, mein Herze begehret. Love to Christ. Founded on 1 Cor. xvi. 22. 1680, p. 191, in 4 stanzas. Translated as “Heavenly Prophet, my Heart is desiring." By J. C. Jacobi, 1720, p. 40. vi. Jehovah ist mein Licht und Gnadensonne. God's Perfections. Founded on 1 John i. 7. 1680, p. 19 in 4 stanzas, entitled, "Walking in the Light." Translated as, "Jehovah is my light, salvation showing." By Dr. H. Mills, 1845 (1856, p. 6). vii. 0 allerhöchster Menschenhüter. Morning. A hymn of praise to our Almighty Preserver. 1680, p. 11, in 6 stanzas, founded on Ps. lix. 16; and entitled, "The Christian singing at Morning." Translated as, "O Thou Most Highest! Guardian of mankind." By Miss Winkworth, 1858, p. 72. viii. Unser Herrscher, unser König. Thanksgiving. Founded on Acts viii. 2. 1680, p. 147, in 6 stanzas, entitled, "The glorious Jehovah." In the Unverfälschter Liedersegen 1851, No. 344. The well-known melody (in the Society for Promoting Christian Knowledge Church Hymns called Munich) is also by Neander, and appeared along with the hymn. Translated as, "Sovereign Ruler, King victorious," in the British Herald, Dec, 1865, p. 185, and Reid's Praise Book, 1872. ix. Wie fleucht dahin der Menschenzeit. For the Dying. A powerful hymn on the vanity of the earthly, founded on Ps. xc. 12. 1680, p. 174, in 7 stanzas, entitled, "He that counts his days." In the Unverfälschter Liedersegen, 1851, No. 845. The translations are: (1) "This life is like a flying dream" (beginning with st. ii. "Das Leben ist gleich wie ein Traum"). By Mrs. Findlater, in Hymns from the Land of Luther, 1858, p. 24 (1884, p. 146). (2) "Though hastening onward to the grave." By E. Massie, 1867, p. 36. x. Wo soil ich hin? wer helfet mir? Lent. Founded on Romans vii. 24. 1680, p. 51, in 5 st. entitled “The distressed one longing for Redemption." In the Unverfälschter Liedersegen, 1851, No. 393. The translations are: (1) "For help, O whither shall I flee." By Dr. H. Mills, 1845 (1856, p. 146). (2) "How shall I get there? who will aid?" By Miss Warner, 1858, p. 52. xi. Wunderbarer König. Thanksgiving. Founded on Ps. cl. 6. 1680, p. 159, in 4 stanzas, entitled, "Inciting oneself to the Praise of God." In the Unverfälschter Liedersegen, 1851, No. 787. The melody, a very fine one (called by Mr. Mercer Groningen), is also by Neander, and appeared along with the hymn. The translations are: (1) "Wonderful Creator." By J. C. Jacobi, 1722, p. 88. (2) "Wonderful and blessed." By J. D. Burns in his Memoir and Remains, 1869, p. 230. (3) "Wondrous King Almighty." By N. L. Frothingham, 1870, p. 266. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

H. W. Baker

1821 - 1877 Person Name: Henry W. Baker, 1821-1877 Hymnal Number: 181 Translator of "Of the Father's Love Begotten" in Worship and Rejoice Baker, Sir Henry Williams, Bart., eldest son of Admiral Sir Henry Loraine Baker, born in London, May 27, 1821, and educated at Trinity College, Cambridge, where he graduated, B.A. 1844, M.A. 1847. Taking Holy Orders in 1844, he became, in 1851, Vicar of Monkland, Herefordshire. This benefice he held to his death, on Monday, Feb. 12, 1877. He succeeded to the Baronetcy in 1851. Sir Henry's name is intimately associated with hymnody. One of his earliest compositions was the very beautiful hymn, "Oh! what if we are Christ's," which he contributed to Murray's Hymnal for the Use of the English Church, 1852. His hymns, including metrical litanies and translations, number in the revised edition of Hymns Ancient & Modern, 33 in all. These were contributed at various times to Murray's Hymnal, Hymns Ancient & Modern and the London Mission Hymn Book, 1876-7. The last contains his three latest hymns. These are not included in Hymns Ancient & Modern. Of his hymns four only are in the highest strains of jubilation, another four are bright and cheerful, and the remainder are very tender, but exceedingly plaintive, sometimes even to sadness. Even those which at first seem bright and cheerful have an undertone of plaintiveness, and leave a dreamy sadness upon the spirit of the singer. Poetical figures, far-fetched illustrations, and difficult compound words, he entirely eschewed. In his simplicity of language, smoothness of rhythm, and earnestness of utterance, he reminds one forcibly of the saintly Lyte. In common with Lyte also, if a subject presented itself to his mind with striking contrasts of lights and shadows, he almost invariably sought shelter in the shadows. The last audible words which lingered on his dying lips were the third stanza of his exquisite rendering of the 23rd Psalm, "The King of Love, my Shepherd is:"— Perverse and foolish, oft I strayed, But yet in love He sought me, And on His Shoulder gently laid, And home, rejoicing, brought me." This tender sadness, brightened by a soft calm peace, was an epitome of his poetical life. Sir Henry's labours as the Editor of Hymns Ancient & Modern were very arduous. The trial copy was distributed amongst a few friends in 1859; first ed. published 1861, and the Appendix, in 1868; the trial copy of the revised ed. was issued in 1874, and the publication followed in 1875. In addition he edited Hymns for the London Mission, 1874, and Hymns for Mission Services, n.d., c. 1876-7. He also published Daily Prayers for those who work hard; a Daily Text Book, &c. In Hymns Ancient & Modern there are also four tunes (33, 211, 254, 472) the melodies of which are by Sir Henry, and the harmonies by Dr. Monk. He died Feb. 12, 1877. --John Julian, Dictionary of Hymnology (1907)

Ray Palmer

1808 - 1887 Person Name: Ray Palmer, 1808-1887 Hymnal Number: 419 Author of "My Faith Looks Up to Thee" in Worship and Rejoice Ray Palmer (b. Little Compton, RI, 1808; d. Newark, NJ, 1887) is often considered to be one of America's best nineteenth-century hymn writers. After completing grammar school he worked in a Boston dry goods store, but a religious awakening prodded him to study for the ministry. He attended Yale College (supporting himself by teaching) and was ordained in 1835. A pastor in Congregational churches in Bath, Maine (1835-1850), and Albany, New York (1850-1865), he also served as secretary of the American Congregational Union (1865-1878). Palmer was a popular preacher and author, writing original poetry as well as translating hymns. He published several volumes of poetry and hymns, including Sabbath Hymn Book (1858), Hymns and Sacred Pieces (1865), and Hymns of My Holy Hours (1868). His complete poetical works were published in 1876. Bert Polman =================== Palmer, Ray, D.D., son of the Hon. Thomas Palmer, a Judge in Rhode Island, was born at Little Compton, Rhode Island, Nov. 12, 1808. His early life was spent at Boston, where he was for some time clerk in a dry-goods store. At Boston he joined the Park Street Congregational Church, then under the pastoral care of Dr. S. E. Dwight. After spending three years at Phillips Academy, Andover, he entered Yale College, New Haven, where he graduated in 1830. In 1835 he became pastor of the Central Congregational Church, Bath, Maine. During his pastorate there he visited Europe in 1847. In 1850 he was appointed to the First Congregational Church, at Albany, New York, and in 1865 Corresponding Secretary to the American Congregational Union, New York. He resigned in 1878, and retired to Newark, New Jersey. He died at Newark, Mar. 29, 1887. Dr. Palmer's published works in prose and verse include:-- (1) Memoirs and Select Remains of Charles Pond, 1829; (2) The Spirit's Life, a Poem, 1837; (3) How to Live, or Memoirs of Mrs. C. L. Watson, 1839; (4) Doctrinal Text Book, 1839; (5) Spiritual Improvement, 1839, republished as Closet Hours in 185; (6) What is Truth? or Hints on the Formation of Religious Opinions, 1860; (7) Remember Me, or The Holy Communion, 1865; (8) Hymns and Sacred Pieces, with Miscellaneous Poems, 1865; (9) Hymns of my Holy Hours, and Other Pieces, 1868; (10) Home, or the Unlost Paradise, 1873; and (11) Voices of Hope and Gladness, 1881. Most of Dr. Palmer's hymns have passed into congregational use, and have won great acceptance. The best of them by their combination of thought, poetry, and devotion, are superior to almost all others of American origin. The first which he wrote has become the most widely known of all. It is:— 1. My faith looks up to Thee. Faith in Christ. This hymn was written by the author when fresh from College, and during an engagement in teaching in New York. This was in 1830. The author says concerning its composition, "I gave form to what I felt, by writing, with little effort, the stanzas. I recollect I wrote them with very tender emotion, and ended the last line with tears." A short time afterwards the hymn was given to Dr. Lowell Mason for use, if thought good, in a work then being compiled by him and Dr. T. Hastings. In 1831 that work was published as Spiritual Songs for Social Worship: adapted to the use of Families, &c. Words and Music arranged by Thomas Hastings, of New York, and Lowell Mason of Boston. It is No. 141 in 4 stanzas of 8 lines, entitled "Self Consecration," and accompanied with the tune by Dr. L. Mason, there given as "My faith looks up to Thee, "but subsequently known as Olivet. (Orig. text of hymn in Thring's Collection, 1882.) It has passed into most modern collections in all English-speaking countries, and has been rendered into numerous languages. That in Latin, by H. M. Macgill (p. 708, ii.), begins "Fides Te mea spectat." 2. Fount of everlasting love. Praise for renewed Spiritual Life. This also appeared in the Spiritual Songs, &c, 1831, No. 191, in 4 stanzas of 4 lines, and headed "Praise for a Revival." The hymns which are given below are all in Dr. Palmer's Poetical Works, N. Y., 1876, and the dates appended in brackets are those given by him in that work. 3. Thou who roll'st the year around. (1832.) Close of the Year. In several American collections. 4. Away from earth my spirit turns. (1833.) Holy Communion. Appeared in Lowell Mason's Union Hymns, in 4 stanzas of 4 lines. In the Church Praise Book, N. Y.. 1882, it begins with st. ii., "Thou, Saviour, art the Living Bread." 5. Before Thy throne with tearful eyes. (1834.) Liberty of Faith. 6. Stealing from the world away. (1834.) Evening. Written at New Haven in 1834, and is very popular in America. 7. Thine [Thy] holy day's returning. (1834.) Sunday Morning. 8. Wake thee, 0 Zion. (1862.) Zion Exultant. 9. We stand in deep repentance. (1834.) Lent. This last, No. 9, in common with Nos. 10, 11, 12, is marked "original," in the Presbyterian Parish Hymns, 1843. Probably they were given to the editors of that book in manuscript, and had not previously appeared. 10. And is there, Lord, a rest? (1843.) Rest in Heaven. Written at Bath, Maine, in 1843. 11. 0 sweetly breathe the lyres above. Consecration to Christ. This was accidentally omitted from Dr. Palmer's Poetical Works, 18?6. S. W. Duffield says:— "It was written in the winter of 1842-43, at a time of revival. At the previous Communion several had been received under circumstances that made Doddridge's hymn, ‘0 happy day that fixed my choice 'a most appropriate selection. Not caring to repeat it, and needing something similar, Dr. Palmer composed the present hymn." English Hymns, N. Y., 1886, p. 432. 12. When downward to the darksome tomb. (1842.) Death Contemplated. Written at Bath, Maine, 1842. From 1843 there comes a long break, and Dr. Palmer seems to have done no more hymn-writing until called upon by Professors Park and Phelps, of Andover, for contributions to their Sabbath Hymn-Book, 1858. His hymns written for that important collection rank amongst the best that America has produced. This is specially true of the first four (Nos. 13-16) from the Latin. 13. Jesus, Thou joy of loving hearts. (l858.) Translation of a cento from "Jesu dulcis memoria" (p. 588, ii.). 14. 0 Bread to Pilgrims given. (1858.) Translation of “O esca viatorum" (q.v.). 15. 0 Christ our King, Creator Lord. (1858.) Translation of “Rex Christe, factor omnium " 16. Come Holy Ghost, in love. (1858.) Translation of “Veni Sancte Spiritus" (q.v.) 17. Jesus, these eyes have never seen. (1858.) Christ loved, though unseen. This hymn is accounted by many as next in merit and beauty to "My faith looks up to Thee." 18. Lord, my weak thought in vain would climb. (1858.) God Unsearchable. This hymn deals with the mysteries of Predestination in a reverent and devout manner. 19. Thy Father's house! thine own bright home. (1858.) Heaven. The next group, Nos. 20-27, appeared in Dr. Robinson's Songs for the Sanctuary, 1865. 20. Lord, Thou wilt bring the joyful day. (1864.) Contemplation of Heaven. Written in New York City. 21. Eternal Father, Thou hast said. (i860.) Missions. 22. Jesus, Lamb of God, for me. (1863.) Jesus, the Way of Salvation. Written in Albany, New York. 23. Take me, 0 my Father, take me. (1864.) Lent. 24. Wouldst thou eternal life obtain. (1864.) Good Friday. 25. Come Jesus, Redeemer, abide Thou with me. (1864.) Holy Communion. 26. Lord, Thou on earth didst love Thine own. (1864.) Fellowship with Christ. 27. Thou, Saviour, from Thy throne on high. (1864.) Prayer. The next four (Nos. 28-31) present another group. They appeared in D. E. Jones's Songs for the New Life, 1869, and the Reformed Dutch Hymns of the Church, N. Y., 1869. The dates of composition are from Dr. Palmer's Poems, 1876. 28. Lord, Thou hast taught our hearts to glow. (1865.) Ordination, or Meeting of Ministers. 29. When inward turns my searching gaze. (1868.) Evening. 30. 0 Jesus, sweet the tears I shed. (1867.) Good Friday. 31. Jesus, this [my] heart within me burns. (1868.) Love. The hymns which follow are from various sources. 32. 0 Christ, the Lord of heaven, to Thee. (1867.) Universal Praise to Christ. Appeared in the author's Hymns of my Holy Hours, 1867. It is a hymn of great merit, and is widely used. 33. Behold the shade of night is now receding. (1869.) A translation of "Ecce jam noctis." (p. 320, i., and Various). 34. Hid evening shadows let us all be waking. (1869.) A translation of "Nocte surgentes" (p. 809, i.). 35. I give my heart to Thee. (Aug. 20, 1868.) A translation of "Cor meum Tibi dedo," p. 262, ii. 36. Holy Ghost, that promised came. (1873.) Whitsuntide. From the author's Poems, 1876. 37. 0 Holy Comforter, I hear. The Comforter. Appeared in the Boston Congregationalist, September 7th, 1867. 38. Lord, when my soul her secrets doth reveal. (1865.) Holy Communion. Most of the foregoing hymns are in common in Great Britain, and all are found in one or more American hymnbooks of importance. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Palmer, Ray, D.D., p. 877, i. The following original hymns by Dr. Palmer are also in common use:— 1. O Rock of Ages, since on Thee. Faith. From his Poetical Works, 1876, p. 27, where it is dated 1869. Bp. Bickersteth says "This hymn"... is "worthy of Luther." (Note Hymnal Companion, ed. 1876.) 2. Thy holy will, my God, be mine. Resignation. From his Hymns of my Holy Hours, &c, 1868, p. 47. Also in his P. Works, 1876, dated 1867. 3. We praise Thee, Saviour, for Thy grace. Holy Communion. From his Hymns and Sacred Pieces, &c, 1865. Also in P. Works, 1876, dated 1864. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ========== Ray Palmer was born at Little Compton, Rhode Island, in 1808. He studied at Phillip's Academy, Andover, Mass., and graduated at Yale College in 1830. In 1835, he was ordained pastor of a Congregational Society in Bath, Maine, from which he removed, in 1850, to the pastorate of a Congregational Society in Albany, N.Y. He has published many hymns, some of his own authorship, and some translations. He has published some sermons and reviews. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872.

Horatio Gates Spafford

1828 - 1888 Person Name: Horatio G. Spafford, 1828-1888 Hymnal Number: 428 Author of "When Peace Like a River" in Worship and Rejoice

Frances Ridley Havergal

1836 - 1879 Person Name: Frances R. Havergal, 1836-1879 Hymnal Number: 435 Author of "Like a River Glorious" in Worship and Rejoice Havergal, Frances Ridley, daughter of the Rev. W. H. Havergal, was born at Astley, Worcestershire, Dec. 14, 1836. Five years later her father removed to the Rectory of St. Nicholas, Worcester. In August, 1850, she entered Mrs. Teed's school, whose influence over her was most beneficial. In the following year she says, "I committed my soul to the Saviour, and earth and heaven seemed brighter from that moment." A short sojourn in Germany followed, and on her return she was confirmed in Worcester Cathedral, July 17, 1853. In 1860 she left Worcester on her father resigning the Rectory of St. Nicholas, and resided at different periods in Leamington, and at Caswall Bay, Swansea, broken by visits to Switzerland, Scotland, and North Wales. She died at Caswell Bay, Swansea, June 3, 1879. Miss Havergal's scholastic acquirements were extensive, embracing several modern languages, together with Greek and Hebrew. She does not occupy, and did not claim for herself, a prominent place as a poet, but by her distinct individuality she carved out a niche which she alone could fill. Simply and sweetly she sang the love of God, and His way of salvation. To this end, and for this object, her whole life and all her powers were consecrated. She lives and speaks in every line of her poetry. Her poems are permeated with the fragrance of her passionate love of Jesus. Her religious views and theological bias are distinctly set forth in her poems, and may be described as mildly Calvinistic, without the severe dogmatic tenet of reprobation. The burden of her writings is a free and full salvation, through the Redeemer's merits, for every sinner who will receive it, and her life was devoted to the proclamation of this truth by personal labours, literary efforts, and earnest interest in Foreign Missions. [Rev. James Davidson, B.A.] Miss Havergal's hymns were frequently printed by J. & R. Parlane as leaflets, and by Caswell & Co. as ornamental cards. They were gathered together from time to time and published in her works as follows:— (1) Ministry of Song, 1869; (2) Twelve Sacred Songs for Little Singers, 1870; (3) Under the Surface, 1874; (4) Loyal Responses, 1878; (5) Life Mosaic, 1879; (6) Life Chords, 1880; (7) Life Echoes, 1883. About 15 of the more important of Miss Havergal's hymns, including "Golden harps are sounding," "I gave my life for thee," "Jesus, Master, Whose I am," "Lord, speak to me," "O Master, at Thy feet," "Take my life and let it be," "Tell it out among the heathen," &c, are annotated under their respective first lines. The rest, which are in common use, number nearly 50. These we give, together with dates and places of composition, from the Havergal mss. [manuscript], and the works in which they were published. Those, and they are many, which were printed in Parlane's Series of Leaflets are distinguished as (P., 1872, &c), and those in Caswell’s series (C., 1873, &c). 1. A happy New Year! Even such may it be. New Year. From Under the Surface, 1874. 2. Certainly I will be with thee. Birthday. Sept. 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 3. Church of God, beloved and chosen. Sanctified in Christ Jesus, 1873. (P. 1873.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 4. God Almighty, King of nations. Sovereignty of God. 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 5. God doth not bid thee wait. God faithful to His promises. Oct. 22, 1868, at Oakhampton. (P. 1869.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. 6. God of heaven, hear our singing. A Child's hymn for Missions. Oct. 22, 1869, at Leamington. Published in her Twelve Sacred Songs for Little Singers, 1870, and her Life Chords, 1880. 7. God will take care of you, All through the day. The Good Shepherd. In Mrs. Brock's Children's Hymn Book, 1881. 8. God's reiterated all. New Year. 1873, at Winterdyne. (C. 1873.) Published in Loyal Responses, 1878, and Life Mosaic, 1879. 9. Have you not a word for Jesus? Boldness for the Truth. Nov. 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 10. He hath spoken in the darkness. Voice of God in sorrow. June 10,1869, at Neuhausen. (P. 1870.) Published in Under the Surface, 1874, and in Life Mosaic, 1879. 11. Hear the Father's ancient promise. Promise of the Holy Spirit. Aug. 1870. Published in Under the Surface, 1874, and Life Mosaic, 1879. 12. Holy and Infinite! Viewless, Eternal. Infinity of God. 1872. Published in Under the Surf ace, 1874, and L. Mosaic, 1879. 13. Holy brethren, called and chosen. Election a motive for Earnestness. 1872. Published in Snepp's Songs of Grace & Glory, 1876. 14. I am trusting Thee, Lord Jesus. Faith. Sept. 1874, at Ormont Dessona. (P. 1874.) Published in Loyal Responses, 1878, and Life Chords, 1880. Miss Havergal’s tune, Urbane (Snepp's Songs of Grace & Glory, 1048), was composed for this hymn. The hymn was the author's "own favourite," and was found in her pocket Bible after her death. 15. I bring my sins to Thee. Besting all on Jesus. June, 1870. (P. 1870.) Printed in the Sunday Magazine, 1870, and Home Words, 1872. Published in Under the Surface, 1874, and Life Chords, 1880. 16. I could not do without Thee. Jesus All in All. May 7, 1873. (P. 1873.) Printed in Home Words, 1873, and published in Under the Surface, 1874, and Life Mosaic, 1879. 17. In full and glad surrender. Confirmation. Miss Havergal's sister says this hymn was “The epitome of her [Miss F. R. H.'s] life and the focus of its sunshine." It is a beautiful hymn of personal consecration to God at all times. 18. In the evening there is weeping. Sorrow followed by Joy. June 19, 1869, at the Hotel Jungfraublick, Interlaken. "It rained all day, except a very bright interval before dinner. Curious long soft white clouds went slowly creeping along the Scheinige Platte; I wrote “Evening Tears and Morning Songs” (Marg. reading of Ps. xxx. 5.)" (P. 1870.) Published in Under the Surface, 1874. 19. Increase our faith, beloved Lord. Increase of Faith desired. In Loyal Responses, 1878, in 11 stanzas of 4 lines, on St. Luke xvii. 5. It is usually given in an abridged form. 20. Is it for me, dear Saviour? Heaven anticipated. Nov. 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 21. Israel of God, awaken. Christ our Righteousness. May, 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 22. Jehovah's covenant shall endure. The Divine Covenant, 1872. Published in Snepp's Songs of Grace & Glory, 1876. 23 Jesus, blessed Saviour. New Year, Nov. 25, 1872, at Leamington. (P. 1873.) Printed in the Dayspring Magazine, Jan. 1873, and published in Life Chords, 1880. 24. Jesus only! In the shadow. Jesus All in All. Dec. 4, 1870, at Pyrmont Villa. (P. & C. 1871.) Published in Under the Surface, 1874, and in Life Mosaic, 1879. 25. Joined to Christ by [in] mystic union. The Church the Body of Christ. May, 1871, at Perry Barr. (P. 1872.) Published in Under the Surface, 1874, Life Mosaic, 1879. 26. Just when Thou wilt, 0 Master, call. Resignation. In Loyal Responses, 1878, in 5 stanzas of 4 lines, and Whiting's Hymns for the Church Catholic, 1882. 27. King Eternal and Immortal. God Eternal. Written at Perry Villa, Perry Barr, Feb. 11, 1871, and Published in Snepp's Songs of Grace & Glory, 1876; Under the Surface, 1874 ; and Life Mosaic, 1879. 28. Light after darkness, Gain after loss. Peace in Jesus, and the Divine Reward. In Sankey's Sacred Songs and Solos, from her Life Mosaic, 1879. 29. Like a river glorious, Is God's perfect Peace. Peace. In her Loyal Responses, 1878, in 3 st. of 8 1., with the chorus, "Stayed upon Jehovah." In several collections. 30. Master, speak! Thy servant heareth. Fellowship with and Assistance from Christ desired. Sunday evening, May 19, 1867, at Weston-super-Mare. Published in Ministry of Song, 1869, and L. Mosaic, 1879. It is very popular. 31. New mercies, new blessings, new light on thy way. New Life in Christ. 1874, at Winterdyne. (C. 1874.) Published in Under His Shadow, 1879, Life Chords, 1880. 32. Not your own, but His ye are. Missions. Jan. 21, 1867. (C. 1867.) Published in Ministry of Song, 1869; Life Mosaic, 1879; and the Hymnal for Church Missions, 1884. 33. Now let us sing the angels' song. Christmas. In her Life Mosaic, 1879; and W. B. Stevenson's School Hymnal, 1880. 34. Now the daylight goes away. Evening. Oct. 17, 1869, at Leamington. Published in Songs for Little Singers, 1870, and Life Chords, 1880. It originally read, " Now the light has gone away." 35. Now the sowing and the weeping. Sorrow followed by Joy. Jan. 4, 1870, at Leamington. Printed in Sunday at Home, 1870 ; and published in Under the Surface, 1874, and L. Mosaic, 1879. 36. 0 Glorious God and King. Praise to the Father, Feb. 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 37. 0 Saviour, precious [holy] Saviour. Christ worshipped by the Church. Nov. 1870, at Leamington. (P. 1870.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 38. O thou chosen Church of Jesus. Election. April 6, 1871. Published in Under the Surface, 1874, and L. Mosaic, 1879. 39. O what everlasting blessings God outpoureth on His own. Salvation everlasting. Aug. 12, 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and L. Mosaic, 1879. 40. Our Father, our Father, Who dwellest in light. The blessing of the Father desired. May 14, 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. Miss Havergal's tune, Tertius, was composed for this hymn. 41. Our Saviour and our King. Presentation of the Church to the Father. (Heb. ii. 13.) May, 1871, at Perry Barr. (P. 1871.) Published in Under the Surface, 1874, and L. Mosaic, 1879. 42. Precious, precious blood of Jesus. The precious Blood. Sept. 1874, at Ormont Dessons. (C.) Published in Loyal Responses, 1878, and Life Chords, 1880. 43. Sing, O heavens, the Lord hath done it. Redemption. In her Life Mosaic, 1879, and the Universal Hymn Book, 1885. 44. Sit down beneath His shadow. Holy Communion. Nov. 27, 1870, at Leamington. (P. 1870.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 45. Sovereign Lord and gracious Master. Grace consummated in Glory. Oct. 22, 1871. (P. 1872.) Published in Under the Surface, 1874, and Life Mosaic, 1879. 46. Standing at the portal of the opening year. New Year. Jan. 4, 1873. Published in Under the Surface, 1874, and Life Chords, 1880. 47. To Thee, 0 Comforter divine. Praise to the Holy Spirit. Aug. 11, 1872, at Perry Barr. Published in Under the Surface 1874, and Life Mosaic, 1879. Miss Havergal's tune, Tryphosa, was written for this hymn. 48. True-hearted, whole-hearted, faithful and loyal. Faithfulness to the Saviour. In her Loyal Responses, 1878, and the Universal Hymn Book, 1885. 49. What know we, Holy God, of Thee? God's Spirituality, 1872. Published in Under the Surface, 1874, and Life Mosaic, 1879. 50. Who is on the Lord's side? Home Missions. Oct. 13, 1877. Published in Loyal Responses, 1878, andLife Chords, 1880. 51. With quivering heart and trembling will. Resignation. July, 10, 1866, at Luccombe Rectory. (P. 1866.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. 52. Will ye not come to Him for life? The Gospel Invitation. 1873. Published in Snepp's Songs of Grace and Glory, 1876. 53. Worthy of all adoration. Praise to Jesus as the Lamb upon the throne. Feb. 26 1867, at Oakhampton. Published in Ministry of Song, 1869, and Life Mosaic, 1874. It is pt. iii. of the "Threefold Praise," and was suggested by the "Worthy is the Lamb," the "Hallelujah" and "Amen" choruses in Handel's Messiah. 54. Ye who hear the blessed call. The Invitation of the Spirit and the Bride. March, 1869, at Leamington. (P. 1869.) Published in Ministry of Song, 1869, and Life Mosaic, 1879. Suggested by, and written for, the Young Men's Christian Association. 55. Yes, He knows the way is dreary. Encouragement. 1867. Published in Ministry of Song, 1869. Most of these hymns are given in Snepp's Songs of Grace and Glory, 1872]and 1876, his Appendix, 1874, and the Musical edition, 1880, and many of them are also in several other hymnbooks, including Hymns Ancient & Modern, Thring, Church Hymns, Hymnal Companion, &c, and some of the leading American collections. --John Julian, Dictionary of Hymnology (1907) ============================== Havergal, Frances Ridley, p. 496, i. Miss Havergal's Poetical Works were published in 2 vols. in 1884 (Lond., J. Nisbet); and the hymns therein are accompanied by notes. From these volumes, and the Havergal manuscript, we gather the following facts concerning additional hymns in common use: 1. In God's great field of labour. Work for Christ. Written Feb. 27, 1867, and published in her Ministry of Song, I860, and later works. In Snepp's Songs of Grace and Glory, 1872, it begins with stanza ii., "Sing to the little children." “The poem expresses her own life-ministry of song, and relates true incidents" in that life. [Hav. mss.] 2. Only a mortal's power. Consecration of Self to Christ. Published in her Loyal Responses, 1878, in 7 stanzas of 4 lines, and headed "Only.” In Common Praise, 1879, stanzas ii.-vi., are given for Confirmation as, "Only one heart to give." 3. Through the yesterday of ages. Jesus always the same. Written at Leamington, Nov. 1876, and published in her Loyal Responses, 1878. 4. What hast Thou done for me, 0 Thou my mighty Friend. Good Friday. Written at Leamington, Jan. 1877, and pub. in Loyal Responses, 1878. 5. Yes, He knows the way is dreary, p. 498, i. 55. This hymn was written at Shareshill Parsonage, Nov. 17, 1865, and first printed as one of Parlane's leaflets; then in Lyra Britannica, 1867; and later, in several of her books. It was "suggested by a letter from her niece, A. M. S., at school, and written to console her when weary, lonely, and the only absentee at the rejoicings for her brother J. H. S.'s coming of age." [Hav. mss.] --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) =================== Havergal, Frances R., pp. 426, ii., 1569, ii. During the past fifteen years Miss Havergal's hymns have been in great request by compilers of hymnals for Missions and Conventions. In addition to the large number already annotated in this Dictionary, the following are also in common use:— 1. Begin at once! in the pleasant days. [Temperance.] From her Poetical Works, vol. i., p. 303, into The Sunday School Hymnary, 1905. In her Poetical Works. It is given as a "Band of Hope Song," and dated "May, 1876." 2. God in heaven, hear our singing. An altered form of her "God of heaven, hear our singing," p. 497, i. 6. 3. Holy Father, Thou hast spoken. [Holy Spirit desired.] Written May 5, 1876. P. Works, 1874, ii., p. 261. 4. I love. I love my Master. [Jesus the object of love.] Written at Fins, Hants., July 16, 1876. In her Loyal Responses, 1878, and her Poetical Works, 18S4, ii., p. 274. 5. I love to feel that I am taught. [Love of Divine Teaching.] Written at Morecambe Bay, Aug., 1867, for her Ministry of Song, 1869. Included in her Poetical Works, 1884, i., p. 36. 6. Jesus, Thy life is mine. [Union with Christ.] Written June 2, 1876. Poetical Works, 1884, ii., p. 268. 7. Looking unto Jesus, Never need we yield. [Jesus, All in All.] Dated 1876. P. Works, 1884, ii., p. 253. 8. Master, how shall I bless Thy Name! [Holy Service.] Written at Whitby, Sept. 27, 1875. A long hymn of 17 stanzas of 6 lines. P. Works, 1884, ii., p. 280. 9. Resting on the faithfulness. [Union with Christ.] A metrical epitome of a dozen or more of the attributes of Our Lord and His manifestation of loving kindness towards men, in which the word "Resting" is used eighteen times. Written June 11, 1876. Poetical Works, 1884, ii., p. 260. 10. Singing for Jesus, our Saviour and King. [Praise of Jesus.] Written at Winterdyne, June 12. 1872; published in her Under the Surface, 1874, p. 94, and her P. Works, 1884, ii., p. 70. 11. Unfurl the Christian Standard with firm and fearless hand. [Courage for the Christian Warfare. This begins with st. iv. of her hymn, "Unfurl the Christian Standard, lift it manfully on high," written at Perry Barr, Sep. 23, 1872 ; published in her Under the Surface, 1874; and her Poetical Works, 1884, ii. 12. Unto him that hath Thou givest. [Growth in Grace.] Written at Leasowes, April 12, 1876. P. Works, 1884, ii. 259. Of these hymns Nos. 3, 4, 6, 7, 8, 9, and 12 were published in the first instance in J. Mountain's Hymns of Consecration and Faith, 1876. At the present time (1907) the number of Miss Havergal's hymns in common use reaches nearly one hundred. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Louisa M. R. Stead

1850 - 1917 Person Name: Louisa M. R. Stead, 1850-1917 Hymnal Number: 442 Author of "'Tis So Sweet to Trust in Jesus" in Worship and Rejoice Louisa (Louise) Maria Rouse Stead Wodehouse b. Dover, Kent, 1 February 1846 [registered Louisa Maria Rouse, but often known as Louise] d. Penkridge, Southern Rhodesia, 18 January 1917 She grew up in England, in Kent and Sussex, becoming governess to a family in Lyminge, Kent, before emigrating to America, c. 1871. While living in Cincinnati, Ohio, she attended a camp meeting in Urbana, Ohio, and wrote her first hymn, ‘Precious Saviour, thou hast saved me’, which was published in Winnowed Hymns, 1873, with music by Dora Boole. In September 1873 she married George Stead, of Hempstead, Long Island, at St Paul Methodist Episcopal Church, Cincinnati, and moved to Hempstead. Her verses, ‘Saved from the power and the bondage of sin’ were published in The Advocate of Christian Holiness, August 1875. She was apparently in England from April to July 1876, with their infant daughter, Louise, when her husband drowned in Hempstead Bay in May 1876, while saving the life of his little boy (a son from his previous marriage). In 1880, she was still living in Hempstead with Louise (aged 5), but shortly afterwards went to South Africa, where she married Robert Wodehouse in Port Elizabeth in January 1882. Her best known-hymn, ‘Tis so sweet to trust in Jesus’, with music by William J. Kirkpatrick, was published in Songs of Triumph, 1882. They served as missionaries in Africa for about 15 years, before returning to Long Island, USA, where he was pastor of the Methodist Episcopal Church at East Meadow for several years. They returned to Africa in January 1901, to work in Umtali, Rhodesia. After retiring in 1911, she lived near Mutambara mission station, fifty miles from Umtali. Her daughter Louise (sometimes known as Lillie), followed her mother to Africa, where she married the Rev. David A. Carson, and was able to care for her mother in her later years. Gordon Taylor (research for Companion to the 2015 Song Book of the Salvation Army)

Hans G. Nägeli

1773 - 1836 Person Name: Johann G. Nägeli, 1773-1836 Hymnal Number: 393 Composer of "DENNIS" in Worship and Rejoice Johann G. Nageli (b. Wetzikon, near Zurich, Switzerland, 1773; d. Wetzikon, 1836) was an influential music educator who lectured throughout Germany and France. Influenced by Johann Pestalozzi, he published his theories of music education in Gangbildungslehre (1810), a book that made a strong impact on Lowell Mason. Nageli composed mainly" choral works, including settings of Goethe's poetry. He received his early instruction from his father, then in Zurich, where he concentrated on the music of. S. Bach. In Zurich, he also established a lending library and a publishing house, which published first editions of Beethoven’s piano sonatas and music by Bach, Handel, and Frescobaldi. Bert Polman

Ernest Warburton Shurtleff

1862 - 1917 Person Name: Ernest W. Shurtleff, 1862-1917 Hymnal Number: 508 Author of "Lead On, O King Eternal" in Worship and Rejoice Before studying at Andover, Ernest W. Shurtleff (Boston, MA, 1862; d. Paris, France, 1917) attended Harvard University. He served Congregational churches in Ventura, California; Old Plymouth, Massachusetts; and Minneapolis, Minnesota, before moving to Europe. In 1905 he established the American Church in Frankfurt, and in 1906 he moved to Paris, where he was involved in student ministry at the Academy Vitti. During World War I he and his wife were active in refugee relief work in Paris. Shurtleff wrote a number of books, including Poems (1883), Easter Gleams (1885), Song of Hope (1886), and Song on the Waters (1913). Bert Polman =============== Shurtleff, Ernest Warburton, b. at Boston, Mass., April 4, 1862, and educated at Boston Latin School, Harvard University, and Andover Theo. Seminary (1887). Entering the Congregational Ministry, he was Pastor at Palmer and Plymouth, Mass., and is now (1905) Minister of First Church, Minneapolis, Minn. His works include Poems, 1883, Easter Gleams, 1883, and others. His hymn, "Lead on, O King Eternal" (Christian Warfare), was written as a parting hymn to his class of fellow students at Andover, and was included in Hymns of the Faith, Boston, 1887. It has since appeared in several collections. [M. C. Hazard, Ph.D]. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Theodore Baker

1851 - 1934 Person Name: Theodore Baker, 1851-1934 Hymnal Number: 81 Translator of "We Gather Together" in Worship and Rejoice Theodore Baker (b. New York, NY, 1851; d. Dresden, Germany, 1934). Baker is well known as the compiler of Baker's Biographical Dictionary of Musicians (first ed. 1900), the first major music reference work that included American composers. Baker studied music in Leipzig, Germany, and wrote a dissertation on the music of the Seneca people of New York State–one of the first studies of the music of American Indians. From 1892 until his retirement in 1926, Baker was a literary editor and translator for G. Schirmer, Inc., in New York City. In 1926, he returned to Germany. Psalter Hymnal Handbook, 1987

Walter C. Smith

1824 - 1908 Person Name: Walter Chalmers Smith, 1824-1908 Hymnal Number: 48 Author of "Immortal, Invisible, God Only Wise" in Worship and Rejoice Smith, Walter Chalmer, D.D., was born at Aberdeen Dec. 5, 1824, and educated at the Grammar School and University of that City. He pursued his Theological studies at Edinburgh, and was ordained Pastor of the Scottish Church in Chad well Street, Islington, London, Dec. 25, 1850. After holding several pastorates he became, in 1876, Minister of the Free High Church, Edinburgh. His contributions to poetical literature have been many and of great merit. His principal works are:— (1) The Bishop's Walk, 1860; (2) Olrig Grange, 1872; (3) Borland Hall, 1874; (4) Hilda among the Broken Gods, 1878; (5) North Country Folk, 1883; (6) Kildrostan, 1884; (7) Hymns of Christ and Christian Life, 1876. From his Hymns of Christ, &c, 1876, the following, after revision, were included in Horder's Congregational Hymns, 1884 :— 1. Immortal, Invisible, God only wise. God, All in All. 2. Lord, God, Omnipotent. Omnipotence. 3. Our portion is not here. Treasure in Heaven. 4. There is no wrath to be appeased. God is Love. In Horder's Congregational Hymns a new opening stanza was added to this hymn by Dr. Smith at the request of the editor, and in that collection the hymn begins "I vexed me with a troubled thought." Dr. Smith's hymns are rich in thought and vigorous in expression. They deserve and probably will receive greater notice than hitherto at the hands of hymnal compilers. [Rev. W. Garrett Horder] --John Julian, Dictionary of Hymnology (1907) ================= Smith, W. C., p. 1064, i. The following additional hymns by Dr. Smith have come into common use, mainly through The Baptist Church Hymnal, 1900:— 1. Earth was waiting, spent and restless. Christmas. 2. Faint and weary Jesus stood. Our Lord's Temptation. 3. If any to the feast have come. Holy Communion. 4. The Lord hath hid His face from us. Providence. 5. To me to live is Christ. Union with Christ. These hymns appeared in his Hymns of Christ and the Christian Life, 1867, pp. Ill, 122, 241, 10, and 36, respectively. A collected ed. of his Poetical Works (not including his hymns) appeared in 1902. Other hymns that have come into use are:— 1. Gird your loins about with truth. Manliness. 2. Jesus, unto Whom we pray. Christ the Way. 3. One thing I of the Lord desire. Consecration. Nos. 1, 3 are from his Thoughts and Fancies for Sunday Evenings, 1887, pp. 3, 84. No. 2 is from his Hymns of Christ, 1867, p. 31. --John Julian, Dictionary of Hymnology, New Supplement (1907)

S. Trevor Francis

1834 - 1925 Person Name: Samuel Trevor Francis, 1834-1925 Hymnal Number: 398 Author of "O the Deep, Deep Love of Jesus" in Worship and Rejoice Francis, Samuel Trevor, son of an artist, was born at Cheshunt, Herts, in 1835, and is a merchant in London. He has written numerous hymns, which have been printed in various religious newspapers and periodicals during the past 30 years. Of these hymns the following are in the Enlarged London Hymn Book, 1873:— 1. Blessed, blessed Jesus. Pressing Onward. 2. Gracious Saviour, grant Thy word. Lent. 3. Home, home of light and glory. Heaven Desired. 4. I am waiting for the dawning. Heaven Anticipated. 5. Jesus, we remember Thee. Passiontide. 6. O child of sorrow, weary, distressed. Salvation in Jesus only. 7. O Jesus, how great is Thy mercy. Salvation in Jesus. 8. Safe to land, no shadows darken. Death and Burial. Printed in Word and Work. 9. The pearly gates are open. Heaven. In W. Carter's Gospel Hymn Book, 1863. 10. We are pilgrims far from our fatherland. Heaven Desired. Of these hymns Nos. 1, 2, 4-7 first appeared in the Enlarged London Hymn Book, 1873. Mr. Francis also published in 1891 Gems from the Revised Version with Poems. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Samuel Medley

1738 - 1799 Person Name: Samuel Medley, 1738-1799 Hymnal Number: 414 Author of "I Know That My Redeemer Lives!" in Worship and Rejoice Medley, Samuel, born June 23, 1738, at Cheshunt, Herts, where his father kept a school. He received a good education; but not liking the business to which he was apprenticed, he entered the Royal Navy. Having been severely wounded in a battle with the French fleet off Port Lagos, in 1759, he was obliged to retire from active service. A sermon by Dr. Watts, read to him about this time, led to his conversion. He joined the Baptist Church in Eagle Street, London, then under the care of Dr. Gifford, and shortly afterwards opened a school, which for several years he conducted with great success. Having begun to preach, he received, in 1767, a call to become pastor of the Baptist church at Watford. Thence, in 1772, he removed to Byrom Street, Liverpool, where he gathered a large congregation, and for 27 years was remarkably popular and useful. After a long and painful illness he died July 17, 1799. Most of Medley's hymns were first printed on leaflets or in magazines (the Gospel Magazine being one). They appeared in book form as:— (1) Hymns, &c. Bradford, 1785. This contains 42 hymns. (2) Hymns on Select Portions of Scripture by the Rev. Mr. Medley. 2nd ed. Bristol. W. Pine. 1785. This contains 34 hymns, and differs much from the Bradford edition both in the text and in the order of the hymns. (3) An enlargement of the same in 1787. (4) A small collection of new Hymns, London, 1794. This contains 23 hymns. (5) Hymns. The Public Worship and Private Devotion of True Christians Assisted in some thoughts in Verse; principally drawn from Select Passages of the Word of God. By Samuel Medley. London. Printed for J. Johnson. 1800. A few of his hymns are also found in a Collection for the use of All Denominations, published in London in 1782. Medley's hymns have been very popular in his own denomination, particularly among the more Calvinistic churches. In Denham's Selections there are 48, and in J. Stevens's Selections, 30. Their charm consists less in their poetry than in the warmth and occasional pathos with which they give expression to Christian experience. In most of them also there is a refrain in the last line of each verse which is often effective. Those in common use include:— 1. Come, join ye saints, with heart and voice. (1800). Complete in Christ. 2. Death is no more among our foes. Easter. 3. Eternal Sovereign Lord of all. (1789). Praise for Providential Care. 4. Far, far beyond these lower skies. (1789). Jesus, the Forerunner. 5. Father of mercies, God of love, whose kind, &c. (1789.) New Year. 6. Great God, today Thy grace impart. Sermon. 7. Hear, gracious God! a sinner's cry. (1789). Lent. 8. In heaven the rapturous song began. Christmas. 9. Jesus, engrave it on my heart. (1789). Jesus, Needful to all. 10. Mortals, awake, with angels join. (1782). Christmas. 11. My soul, arise in joyful lays. (1789). Joy in God. 12. Now, in a song of grateful praise. Praise to Jesus. In the Gospel Magazine, June, 1776. 13. O could I speak the matchless worth. (1789.) Praise of Jesus. 14. O for a bright celestial ray. Lent. 15. O God, Thy mercy, vast and free. (1800). Dedication of Self to God. 16. O let us tell the matchless love. Praise to Jesus. 17. O what amazing words of grace. (1789). Foutain of Living Waters. 18. Saints die, and we should gently weep. (1800). Death and Burial. From his "Dearest of Names, Our Lord and King." 19. See a poor sinner, dearest Lord. Lent. 20. Sing the dear Saviour's glorious fame. (1789). Jesus the Breaker of bonds. In 1800 a Memoir of Medley was published by his son, which is regarded by members of the family now living as authoritative. But in 1833 appeared another Memoir by Medley's daughter Sarah, to which are appended 52 hymns for use on Sacramental occasions. These she gives as her father's. But 8 of them are undoubtedly by Thos. Kelly, published by him in 1815, and reprinted in subsequent editions of his Hymns. The remainder are by Medley. Nearly all of these 52 hymns (both Medley's and Kelly's) have been altered in order to adapt them to Sacramental use. In Sarah Medley's volume, Kelly's hymns all follow one another, and three of them are in a metre which Medley apparently never used. What could have been Sarah Medley's motive in all this it is hard to divine. She is said to have been a clever, though unamiable woman, and was herself the author of a small volume of Poems published in 1807. In the Memoir she does not conceal her hatred of her brother. [Rev. W. R. Stevenson, M.A.] -- John Julian, Dictionary of Hymnology (1907)

Anna Bartlett Warner

1824 - 1915 Person Name: Anna B. Warner, 1820-1915 Hymnal Number: 437 Author of "Jesus Loves Me" in Worship and Rejoice Warner, Anna, daughter of Henry W. Warner, and sister of Sarah Warner, author of Queechy, and other novels, was born near New York City about 1822. She is the author of the novel, Say and Seal, 1859, and others of a like kind. She also edited Hymns of the Church Militant, 1858; and published Wayfaring Hymns, Original and Translated, 1869. Her original hymns in common use include:— l. Jesus loves me, this I know. The love of Jesus. In Say and Seal. 1859. 2. 0 little child, lie still and sleep. A Mother's Evening Hymn. In Temple Choir. 1867. 3. One more day's work for Jesus. Evening. From Wayfaring Hymns. 1869. 4. The world looks very beautiful. A Child Pilgrim, circa 1860. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907) Pseudonym: Amy Lothrop ================ See also in: Hymn Writers of the Church

Oliver Holden

1765 - 1844 Person Name: Oliver Holden, 1765-1844 Hymnal Number: 106 Composer of "CORONATION" in Worship and Rejoice Holden, Oliver, one of the pioneers of American psalmody, was born in 1765, and was brought up as a carpenter. Subsequently he became a teacher and music-seller. He died at Charlestown, Massachusetts, 1844. His published works are American Harmony, 1793; the Worcester Collection, 1797; and other Tune books. One of his most popular tunes is "Coronation." It is thought that he edited a small hymn-book, published at Boston before 1808, in which are 21 of his hymns with the signature "H." A single copy only of this book is known, and that is without title-page. Of his hymns the following are in common use:— 1. All those who seek a throne of grace. [God present where prayer is offered.] Was given in Peabody's Springfield Collection, 1835, No. 92, in a recast form as, “They who seek the throne of grace." This form is in extensive use in America, and is also in a few collections in Great Britain. 2. With conscious guilt, and bleeding heart. [Lent.] This, although one of the best of Holden's hymns, has passed out of use. It appeared, with two others, each bearing bis signature, in the Boston Collection (Baptist), 1808. 3. Within these doors assembled now. [Divine Worship.] [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology

Fred R. Anderson

b. 1941 Person Name: Fred R. Anderson, 1941- Hymnal Number: 567 Author of "With Welcome Heart We Greet You, Lord" in Worship and Rejoice

Richard D. Wetzel

b. 1935 Person Name: Richard D. Wetzel, 1935- Hymnal Number: 194 Arranger of "MARY'S CHILD" in Worship and Rejoice Richard D. Wetzel (b. 1935) received the Ph.D. in Musicology from the University of Pittsburgh, studying under D�nes Bartha, Theodore Finney, and Robert Snow. He joined the faculty of Ohio University in 1970. Dr. Wetzel's area of emphasis is American Music, and he is published in The New Grove Dictionary of American Music and American National Biography. His book, Frontier Musicians, is a definitive work on German-American music of the 18th and 19th centuries. Wetzel is also a composer and hymnologist, and his liturgical music is found in numerous denominational hymnals, including those published by the Episcopal and Presbyterian churches and the United Church of Christ. Professor Wetzel was the recipient of Ohio University's Outstanding University Professor Award and is currently Chair of Graduate Studies in the School of Music. His arrangement of Geoffrey Ainger's tune, MARY'S CHILD, can be found in the Worship & Rejoice hymnal. http://www.hopepublishing.com

Seth Calvisius

1556 - 1615 Person Name: Seth Calvisius, 1556-1615 Hymnal Number: 168 Harmonizer of "NUN KOMM, DER HEIDEN HEILAND" in Worship and Rejoice Seth Calvisius Originally named Seth Kalwitz, Calvisius (b. Gorsleben, Thuringia, Germany, 1556; d. Leipzig, Germany, 1615) became known as the leading music theoretician of his time. He was educated at the universities of Helmstedt and Leipzig and spent much of his life teaching and writing about music history and theory. He taught at the Fürstenschule in Schulpforta from 1582 to 1594 and at the University of Leipzig from 1594 until his death. He also served as cantor at several churches. In addition to his theoretical work, Calvisius wrote psalm and hymn tunes and anthems, and he edited the first hymn book published in Leipzig, Harmonia cantionum ecclesiasticarum (1597). Bert Polman

AnnaMae Meyer Bush

b. 1947 Person Name: AnnaMae Meyer Bush, 1947- Hymnal Number: 739 Harmonizer of "MERENGUE" in Worship and Rejoice

David Allen

b. 1941 Person Name: David Allen, 1941- Hymnal Number: 491 Composer of "[Open our eyes, Lord, we want to see Jesus]" in Worship and Rejoice Pseudonym. See also Fettke, Tom

Bill Batstone

b. 1951 Person Name: Bill Batstone, 20th c. Hymnal Number: 251 Author of "I Come to the Cross" in Worship and Rejoice Bill Batstone was born in 1951 into a Christian home in Berwyn, Illinois. He started in Christian music in the 1970's. He has gone on to perform all over the world with various groups. He has also written many songs. He is currently a worship leader at Harvest Christian Fellowship, a church with campuses in California and Hawaii. He has participated with Harvest Crusades and Franklin Graham Crusades. Dianne Shapiro, from Harvest (harvest.org) and last.fm (https://www.last.fm/music/Billy+Batstone/+wiki) accessed 7-15-2018

Gary McSpadden

Person Name: Gary McSpadden, 1943- Hymnal Number: 98 Author of "Hallelujah! Praise the Lamb!" in Worship and Rejoice

Frederic Henry Hedge

1805 - 1890 Person Name: Frederick H. Hedge, 1805-1890 Hymnal Number: 507 Translator of "A Mighty Fortress Is Our God" in Worship and Rejoice Hedge, Frederick Henry, D.D., son of Professor Hedge of Harvard College, was born at Cambridge, Massachusetts, 1805, and educated in Germany and at Harvard. In 1829 he became pastor of the Unitarian Church, West Cambridge. In 1835 he removed to Bangor, Maine; in 1850 to Providence, and in 1856 to Brookline, Mass. He was appointed in 1857, Professor of Ecclesiastical History at Cambridge (U.S.), and in 1872, Professor of German Literature at Harvard. Dr. Hedge is one of the editors of the Christian Examiner, and the author of The Prose Writers of Germany, and other works. In 1853 he edited, with Dr. F. D. Huntington, the Unitarian Hymns for the Church of Christ, Boston Crosby, Nichols & Co. To that collection and the supplement (1853) he contributed the following translations from the German:— 1. A mighty fortress is our God. (Ein feste Burg.) 2. Christ hath arisen! joy to, &c. (Goethe's Faust.) 3. The sun is still for ever sounding. (Goethe's Faust.) There is also in the Unitarian Hymn [& Tune] Book for The Church & Home, Boston, 1868, a translation from the Latin. 4. Holy Spirit, Fire divine. (“Veni Sancte Spiritus.") Dr. Hedge's original hymns, given in the Hymns for the Church, 1853, are:— 5. Beneath Thine hammer, Lord, I lie. Resignation. 6. Sovereign and transforming grace. Ordination. Written for the Ordination of H. D. Barlow at Lynn, Mass., Dec. 9, 1829. It is given in several collections. 7. 'Twas in the East, the mystic East. Christmas. 8. 'Twas the day when God's anointed. Good Friday. Written originally for a Confirmation at Bangor, Maine, held on Good Friday, 1843. The hymn "It is finished, Man of Sorrows! From Thy cross, &c," in a few collections, including Martineau's Hymns, &c, 1873, is composed of st. iv.-vi. of this hymn. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

Margaret D. Miller

b. 1927 Person Name: Margaret D. Miller, 1927 - Hymnal Number: 694 Translator of "Come, Let Us Eat" in Worship and Rejoice

W. H. Havergal

1793 - 1870 Person Name: William H. Havergal, 1793-1870 Hymnal Number: 91 Harmonizer of "RATISBON" in Worship and Rejoice Havergal, William Henry, M.A, son of William Havergal, was born at High Wycombe, Buckinghamshire, 1793, and was educated at St. Edmund's Hall, Oxford (B.A. 1815, M.A. 1819). On taking Holy Orders he became in 1829 Rector of Astley, Worcestershire; in 1842, Rector of St. Nicholas, Worcester; and in 1860, Rector of Shareshill, near Wolverhampton. He was also Hon. Canon in Worcester Cathedral from 1845. He died April 18, 1870. His hymns, about 100 in all, were in many instances written for special services in his own church, and printed as leaflets. Several were included in W. Carus Wilson's Book of General Psalmody, 1840 (2nd ed., 1842); and in Metrical Psalms & Hymns for Singing in Churches, Worcester, Deighton, 1849, commonly known as the Worcester Diocesan Hymn Book, and of which he was the Editor. In Life Echoes, 1883, his hymns are given with those of Miss Havergal. Of those in common use the greater part are in Mercer, and Snepp's Songs of Grace & Glory. Although his hymns are all good, and two or three are excellent, it is not as a hymnwriter but as a musician that Canon Havergal is best known. His musical works and compositions included, in addition to numerous individual hymn tunes and chants, the Gresham Prize Service, 1836; the Gresham Prize Anthem, 1845; Old Church Psalmody, 1849; History of the Old 100th Psalm tune, 1854, &c. He also reprinted Ravenscroft’s Psalter of 1611. His hymns in common use include:— 1. Blessed Jesus, lord and Brother. School Festivals, 1833. Published in Life Echoes, 1883. 2. Brighter than meridian splendour. Christ the glory of His Church. 1830. Published in W. C. Wilson's Book of General Psalms, 1840; the Worcester Psalms & Hymns, 1849, &c. 3. Christians, awake to joy and praise. Christmas Carol, c. 1860. Printed on broadsheet, with music by the author, and sold on behalf of the Lancashire Cotton Distress Fund. 4. Come, Shepherds, come, 'tis just a year. Christmas Carol. 1860. Published in Snepp's Songs of Grace & Glory, 5. For ever and for ever, Lord. Missions, 1866, for the Church Mission Society. Published in Snepp's Songs of Grace & Glory, 1872, and the Life Echoes, 1883. 6. Hallelujah, Lord, our voices. Sunday. 1828. Published in W. C. Wilson's Book of General Psalms, 1840; the Worcester Psalms & Hymns, 1849; Life Echoes, 1883, &c. 7. Heralds of the Lord of glory. Missions. First sung in Astley Church, Sep. 23, 1827. Published in Miss Havergal's Starlight through the Shadows, 1880; Snepp's Songs of Grace & Glory, 1872, &c. 8. Hosanna, raise the pealing hymn. Praise to Christ, 1833, and first sung in Astley Church, June 9, 1833. Published in W. C. Wilson's Book of General Psalmody, 1840; the Worcester Psalms & Hymns, 1849; Life Echoes 1883, &c. 9. How vast the field of souls. Missions. 1858. Printed for Shareshill Church Miss. Anniversary, 1863, and published in Snepp's Songs of Grace & Glory, 1872, and the Life Echoes, 1883. 10. In doubt and dread dismay. Missions. Written in 1837, and published in W. C. Wilson's Book of General Psalmody, 1840; the Worcester Psalms & Hymns, 1849, &c. 11. Jerusalem the golden, The home of saints shall be. Heaven. Published in Life Echoes, 1883. 12. My times are in Thy hand, Their best, &c. 1860. Published in Snepp's Songs of Grace & Glory, 1872, the Records of the author's life and work, and Life Echoes, 1883. The editor of the Records says (p. 159) "this hymn has been much appreciated, and well illustrates the devotional and cheerful spirit of the writer." 13. No dawn of holy light. Sunday. 1825. Printed in 1831 on a leaflet, and published in W. C. Wilson's Book of General Psalmody, 1840; the Worcester Psalms & Hymns, 1849; Life Echoes, 1883, &c. 14. Our faithful God hath sent us. Harvest. Written at Shareshill in 1863, for a Harvest Festival. Published in Snepp's Songs of Grace & Glory 1872, and Life Echoes, 1883. 15. Shout, 0 earth! from silence waking. Praise to Jesus for Redemption. 1841. Published in the Worcester Psalms & Hymns, 1849; Snepp's Songs of Grace & Glory, 1872, &c. 16. So happy all the day. Christmas Carol, c. 1834. Published in Snepp's Songs of Grace & Glory, 1872. 17. Soon the trumpet of salvation. Missions. 1826. Published in Snepp's Songs of Grace & Glory, 1872. 18. To praise our Shepherd's [Saviour's] care. The Good Shepherd. Written after witnessing the death of Elizabeth Edwards, aged 12, of St. Nicholas, Worcester, and printed as a leaflet. Published in W. C. Wilson's Book of General Psalmody, 1840; the Worcester Psalms & Hymns, 1849; Life Echoes, &c, 1883. The author also published a Memoir of the child. 19. Widely 'midst the slumbering nations. Missions. 1828. Published in the Worcester Psalms & Hymns, 1849; Snepp's Songs of Grace & Glory, 1872, &c. In addition to these hymns, his carols, "How grand, and how bright," "Our festal morn is come," and others are annotated under their respective first lines. Most of these carols and hymns were reprinted in Christmas Carols & Sacred Songs, Chiefly by the Rev. W. H. Havergal, London, Nisbet, 1869. --John Julian, Dictionary of Hymnology (1907) ===================== Havergal, W. H., p. 498, i. Other hymns are: — 1. Lord, if judgments now are waking. Second Advent. Published in W. Carus Wilson's Book of General Psalmody, 1840; in Kennedy, 1863, &c. 2. Remember, Lord, Thy word of old displayed. Missions. "Composed for a special prayer-meeting for missionary labourers, held in the author's schoolroom, in the parish of St. Nicholas's, Worcester." (W. F. Stevenson's Hymns for Church and Home, 1873, where the original text is also given.) It must be noted that No. 17, at p. 498, ii., "Soon the trumpet of salvation," was first published in A Collection of Original Airs adapted to Hymns, &c, 1826. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Billema Kwillia

b. 1925 Person Name: Billema Kwillia, 1925- Hymnal Number: 694 Author of "Come, Let Us Eat" in Worship and Rejoice Billema Kwillia is a Liberian convert to Christianity and a literacy teacher-evangelist in that country. --rogergmiller22152.tripod.com/

Daniel C. Roberts

1841 - 1907 Person Name: Daniel C. Roberts, 1841-1907 Hymnal Number: 728 Author of "God of the Ages, Whose Almighty Hand" in Worship and Rejoice Daniel C. Roberts (b. Bridgehampton, Long Island, NY, 1841; d. Concord, NH, 1907) Educated at Kenyon College, Gambier, Ohio, served in the union army during the Civil War. He was ordained in the Episcopal Church as a priest in 1866 and ministered to several congregations in Vermont and Massachusetts. In 1878 he began a ministry at St. Paul Church in Concord, New Hampshire, that lasted for twenty-three years. Serving for many years president of the New Hampshire State Historical Society, Roberts once wrote, "I remain a country parson, known only within my small world," but his hymn "God of Our Fathers" brought him widespread recognition. Bert Polman ================= Roberts, Daniel C., D.D., of the Prot. Episcopal Church in America, b. at Bridge Hampton, L.I., Nov. 5, 1841, and graduated at Gambler College, 1857. After serving for a time as a private in the Civil War, he was ordained in 1866. He is at present (1905) Rector of Concord, N.H. His hymn, "God of our fathers, Whose almighty hand " (National Hymn), was written in 1876 for the "Centennial" Fourth of July celebration at Brandon, Vermont. In 1892 it was included in the Protestant Episcopal Hymnal, and again in Sursum Corda, 1898. [Rev. L. F. Benson, D.D.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Haldor Lillenas

1885 - 1959 Person Name: Haldor Lillenas, 1885-1959 Hymnal Number: 362 Author of "Wonderful Grace of Jesus" in Worship and Rejoice Rv Haldor Lillenas DMus Norway/USA 1885-1959. Born at Stord, near Bergen, Norway, his father sold their 15 acre farm in Norway and emigrated to the U.S., buying a farm in Colton, SD. After he built a sod house, the family (wife and three chldren) also came to SD in 1887. They moved to Astoria, Oregon in 1889, where Lillenas learned English and began writing song lyrics at an early age. In 1900 the family moved again to Roseville, MN, where he worked as a farm laborer and began attending a Lutheran high school at Hawick, MN. He sold a few songs at age 19. At age 21 he began writing more songs, encouraged by some earlier ones becoming popular (“He set me free” was one). His mother died in 1906 and his father returned to ND, but Lillenas decided to move back to Astoria, OR, to finish a chemical correspondence course he had been taking. There he found employment in a chemical factory. He started attending a Lutheran church, but one evening he heard the song, “Tell mother I’ll be there”, sung at a mission. It made him decide to commit his life to Christ. An elderly lady who worked there told him about Jesus, and he began attending the Peniel Mission, a holiness rescue mission in Astoria, OR. He started working at the mission himself. In 1907 he moved to Portland, OR, where he worked with the Peniel Mission there, the mission paying most of his expenses. He was appointed leader of the mission. He saw many there come to know Christ and felt called to the Lord’s work. He joined the First Church of the Nazarene in Portland. Soon he enrolled in a ministerial course of study by correspondence. Soon afterward, he joined a vocal group associated with the Salvation Army called the ‘Charioteers Brigade’, which held street meetings and revival services throught much of CA. As a result of generous donations made, and efforts by his pastor, A O Hendricks, he was able to attend Pacific Bible College (later renamed Pasadena College), Los Angeles, CA. He also found part-time work to help support himself. He was soon a music director at a local church, and was preaching and writing songs. He also studied voice at the Lyric School of Music in Los Angeles, CA. While at Deets, he met and married Bertha Mae Wilson, also on an evangelistic team. Both preached. She was a songwriter like he. They practiced music at her father’s house and found that their voices blended well. They had two children: Evangline, and Wendell. They eventually became elders in the Nazarene Church, and she eventually became an ordained minister as well. He also studied music at the Siegel-Myers School of Music Chicago, IL. He composed songs for cantatas, Christmas, Easter, and special day services. He also used several pseudonyms in their composition. He traveled as an evangelist, then he pastored several churches (1910-1924) at Lompoc, CA, then Redlands, CA, and later in Indianapolis, IN. While there, In 1924, he founded the Lillenas Music Company (bought by the Nazarene Publishing Company in 1930). His wife preached at their pastorate until he was able to get the company up and running. While they owned the company, they published more than 700,000 hymnals. He worked as an editor there (after selling his company) until his retirement in 1950, becoming an advisor for them until his death. Also that year Lillenas purchased a 500 acre rural estate in Miller County, MO, where they built an Ozark home called ‘Melody Lane’. Lillenas joined the American Society of Composers, Authors, and Publishers (ASCAP) in 1938. In 1941 he received an honorable doctorate degree from Olivet Nazarene College, Bourbonnais, IL. In 1945 Bertha died of cancer, and later that year Lillenas remarried to a Lola Dell, and they lived in Melody Lane until 1955, when they moved to Pasadena, CA, attending the Nazarene Church there. They also made three trips to Norway after his retirement, and he wrote three books during that time: “Modern gospel song stories (1952), “Down Melody Lane (an autobiography): (1953), “Motoring 11,000 miles through Norway-A guide for tourists” (1955). In 1955 they toured Israel and sponsored a Palestinian Greek Orthodox family he had met as immigrants to the US that included Sirhan Bishara Sirhan (born in 1944). After they arrived in Pasadena, the Sirhan family stayed with Lillenas for several months, after which the Sirhans moved to a home Lillenas rented and furnished to them. When Mary Sirhan’s husband abandoned her and her two sons and returned to Jordan, Lillenas ensured that they were able to remain in the US. S B Sirhan was the convicted killer of Robert Kennedy. Lillenas wrote some 4000 hymn lyrics, supplying some for evangelists. Four of his song books contain his hymns: “Special sacred songs” (1919), “New Sacred Songs”, “Strains of love”, and “Special sacred songs #2”. He died at Aspen, CO. He is buried at Kansas City, MO. He was an author, editor, compiler, composer, and contributor. He edited and compiled over 50 song books. John Perry

Sylvia G. Dunstan

1955 - 1993 Person Name: Sylvia G. Dunstan, 1955-1993 Hymnal Number: 99 Author of "You, Lord, Are Both Lamb and Shepherd" in Worship and Rejoice After a brief, arduous battle with liver cancer, Canadian Sylvia Dunstan died in 1993 at the age of 38. For thirteen years, Dunstan had served the United Church of Canada as a parish minister and prison chaplain. She is remembered by those who knew her for her passion for those in need, her gift of writing, and her love of liturgy. Sing! A New Creation

John Rippon

1751 - 1836 Person Name: John Rippon, 1751-1836 Hymnal Number: 100 Adapter of "All Hail the Power of Jesus' Name!" in Worship and Rejoice Rippon, John, D.D., was born at Tiverton, Devon, April 29, 1751, and was educated for the ministry at the Baptist College, Bristol. In 1773 he became Pastor of the Baptist church in Carter Lane, Tooley Street (afterwards removed to New Park Street), London, and over this church he continued to preside until his death, on Dec. 17, 1836. The degree of D.D. was conferred on him in 1792 by the Baptist College, Providence, Rhode Island. Dr. Rippon was one of the most popular and influential Dissenting ministers of his time. From 1790 to 1802 he issued the Baptist Annual Register, a periodical containing an account of the most important events in the history of the Baptist Denomination in Great Britain and America during that period, and very valuable now as a book of reference. But his most famous work is his Selection of hymns for public worship, which appeared in 1787. The full title of the first edition is A selection of Hymns from the best authors, intended as an Appendix to Dr. Watts's Psalms and Hymns. In 1791 he published a Selection of Psalm and Hymn Tunes from the Best Authors, adapted to Dr. Watts's Psalms and Hymns, and to his own Selection, and from that time the names of tunes were prefixed to the hymns in the successive editions of his hymn-book. In 1800 he published the 10th ed. of his Selections, containing more than sixty additional hymns. In 1827 it was still further enlarged, and in 1844, after his death, appeared The Comprehensive Edition, commonly known as The Comprehensive Rippon, containing most of the additional hymns, with about 400 then first added, making in all upwards of 1170, in 100 metres. A rival to the Comprehensive was also afterwards published under the old title, somewhat enlarged. In the preparation of the original book, and its subsequent improvement, Dr. Rippon performed an important service to Baptist Hymnody, and also, it is said, gained for himself "an estate" through its immense sale. In the preface to the tenth edition lie claims for himself the authorship of some of the hymns, but as he refrained from affixing his name to any of the hymns it is impossible now to say with certainty which ought to be ascribed to him. There can, however, be no reasonable doubt that hymn 535, 3rd part, "The day has dawned, Jehovah comes" (q.v.), is one of his compositions. Other hymns, probably by him, are, "Amid the splendours of Thy state" (Love of God), 1800; and "There is joy in heaven, and joy on earth" (Joy over the Repenting Sinner), 1787. He also altered the texts of and made additions to several of the older hymns. Some of these altered texts are still in common use. In 1830 the additions given in the 27th ed., 1827, of Rippon's Selections were reprinted, with notes by Dr. Slater, as:— Hymns Original and Selected; interspersed in the Twenty-seventh edition of the Selection, with Numerous Doxologies, in the Usual, the Peculiar, and in the less Common metres. By John Rippon, D.D. A second edition of this pamphlet of 82 hymns and doxologies appeared in 1832. [Rev. W. R. Stevenson, M.A.] --John Julian, Dictionary of Hymnology (1907)

Edward Perronet

1721 - 1792 Person Name: Edward Perronet, 1726-1792 Hymnal Number: 100 Author of "All Hail the Power of Jesus' Name!" in Worship and Rejoice Edward Perronet was the son of the Rev. Vincent Perronet, Vicar of Shoreham, Kent. For some time he was an intimate associate of the Wesleys, at Canterbury and Norwich. He afterwards became pastor of a dissenting congregation. He died in 1792. In 1784, he published a small volume, entitled "Occasional Verses, Moral and Social;" a book now extremely rare. At his death he is said to have left a large sum of money to Shrubsole, who was organist at Spafield's Chapel, London, and who had composed the tune "Miles Lane" for "All hail the power of Jesus' Name!" --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ------ Perronet, Edward. The Perronets of England, grandfather, father, and son, were French emigres. David Perronet came to England about 1680. He was son of the refugee Pasteur Perronet, who had chosen Switzerland as his adopted country, where he ministered to a Protestant congregation at Chateau D'Oex. His son, Vincent Perronet, M.A., was a graduate of Queen's College, Oxford, though his name is not found in either Anthony Woods's Athenae Oxonienses nor his Fasti, nor in Bliss's apparatus of additional notes. He became, in 1728, Vicar of Shoreham, Kent. He is imperishably associated with the Evangelical Revival under the Wesleys and Whitefield. He cordially cooperated with the movement, and many are the notices of him scattered up and down the biographies and Journals of John Wesley and of Selina, Countess of Huntingdon. He lived to the venerable age of ninety-one; and pathetic and beautiful is the account of John Wesley's later visits to the white-haired saint (b. 1693, d. May 9, 1785).* His son Edward was born in 1726. He was first educated at home under a tutor, but whether he proceeded to the University (Oxford) is uncertain. Born, baptized, and brought up in the Church of England, he had originally no other thought than to be one of her clergy. But, though strongly evangelical, he had a keen and searching eye for defects. A characteristic note to The Mitre, in referring to a book called The Dissenting Gentleman's answer to the Rev. Mr. White, thus runs:—"I was born, and am like to die, in the tottering communion of the Church of England; but I despise her nonsense; and thank God that I have once read a book that no fool can answer, and that no honest man will". The publication of The Mitre is really the first prominent event in his life. A copy is preserved in the British Museum, with title in the author's holograph, and manuscript notes; and on the fly-leaf this:— "Capt. Boisragon, from his oblig'd and most respectful humble servt. The Author. London, March 29th, 1757." The title is as follows:— The Mitre; a Sacred Poem (1 Samuel ii. 30). London: printed in the year 1757. This strangely overlooked satire is priceless as a reflex of contemporary ecclesiastical opinion and sentiment. It is pungent, salted with wit, gleams with humour, hits off vividly the well-known celebrities in Church and State, and is well wrought in picked and packed words. But it is a curious production to have come from a "true son" of the Church of England. It roused John Wesley's hottest anger. He demanded its instant suppression; and it was suppressed (Atmore's Methodist Memorial, p. 300, and Tyerman, ii. 240-44, 264, 265); and yet it was at this period the author threw himself into the Wesleys' great work. But evidences abound in the letters and journals of John Wesley that he was intermittently rebellious and vehement to even his revered leader's authority. Earlier, Edward Perronet dared all obloquy as a Methodist. In 1749 Wesley enters in his diary: "From Rochdale went to Bolton, and soon found that the Rochdale lions were lambs in comparison with those of Bolton. Edward Perronet was thrown down and rolled in mud and mire. Stones were hurled and windows broken" (Tyerman's Life and Times of the Rev. John Wesley, M.A., 3 vols., 1870 ; vol. ii. 57). In 1750 John Wesley writes: ”Charles and you [Edward Perronet] behave as I want you to do; but you cannot, or will not, preach where I desire. Others can and will preach where I desire, but they do not behave as I want them to do. I have a fine time between the one and the other. I think Charles and you have in the general a right sense of what it is to serve as sons in the gospel; and if all our helpers had had the same, the work of God would have prospered better both in England and Ireland. I have not one preacher with me, and not six in England, whose wills are broken to serve me" (ibid. ii. 85, and Whitehead's Life of Wesley, ii. 259). In 1755 arrangements to meet the emergency created by its own success had to be made for Methodism. As one result, both Edward and Charles Perronet broke loose from John Wesley's law that none of his preachers or "helpers" were to dispense the Sacraments, but were still with their flocks to attend the parish churches. Edward Perronet asserted his right to administer the Sacraments as a divinely-called preacher ibid. ii. 200). At that time he was resident at Canterbury, "in a part of the archbishop's old palace" (ibid. ii. 230. In season and out of season he "evangelized." Onward, he became one of the Countess of Huntingdon's "ministers" in a chapel in Watling Street, Canterbury. Throughout he was passionate, impulsive, strong-willed; but always lived near his divine Master. The student-reader of Lives of the Wesleys will be "taken captive" by those passages that ever and anon introduce him. He bursts in full of fire and enthusiasm, yet ebullient and volatile. In the close of his life he is found as an Independent or Congregational pastor of a small church in Canterbury. He must have been in easy worldly circumstances, as his will shows. He died Jan. 2, 1792, and was buried in the cloisters of the great cathedral, Jan. 8. His Hymns were published anonymously in successive small volumes. First of all came Select Passages of the Old and New Testament versified; London: Printed by H. Cock, mdcclvi. … A second similar volume is entitled A Small Collection of Hymns, &c, Canterbury: printed in the year dcclxxxii. His most important volume was the following:— Occasional Verses, moral and sacred. Published for the instruction and amusement of the Candidly Serious and Religious. London, printed for the Editor: And Sold by J. Buckland in Paternoster Row; and T. Scollick, in the City Road, Moorfields, mdcclxxxv. pp. 216 (12°). [The British Museum copy has the two earlier volumes bound up with this.] The third hymn in this scarce book is headed, “On the Resurrection," and is, ”All hail the power of Jesus' name". But there are others of almost equal power and of more thorough workmanship. In my judgment, "The Lord is King" (Psalm xcvi. 16) is a great and noble hymn. It commences:— “Hail, holy, holy, holy Loud! Let Pow'rs immortal sing; Adore the co-eternal Word, And shout, the Lord is King." Very fine also is "The Master's Yoke—the Scholar's Lesson," Matthew xi. 29, which thus opens:— O Grant me, Lord, that sweet content That sweetens every state; Which no internal fears can rent, Nor outward foes abate." A sacred poem is named "The Wayfaring Man: a Parody"; and another, "The Goldfish: a Parody." The latter has one splendid line on the Cross, "I long to share the glorious shame." "The Tempest" is striking, and ought to be introduced into our hymnals; and also "The Conflict or Conquest over the Conqueror, Genesis xxxii. 24". Still finer is "Thoughts on Hebrews xii.," opening:— "Awake my soul—arise! And run the heavenly race; Look up to Him who holds the prize, And offers thee His grace." "A Prayer for Mercy on Psalm cxix. 94," is very striking. On Isaiah lxv. 19, is strong and unmistakable. "The Sinner's Resolution," and "Thoughts on Matthew viii. 2," and on Mark x. 51, more than worthy of being reclaimed for use. Perronet is a poet as well as a pre-eminently successful hymnwriter. He always sings as well as prays. It may be added that the brief paraphrase after Ovid given below, seems to echo the well-known lines in Gray's immortal elegy:— "How many a gem unseen of human eyes, Entomb'd in earth, a sparkling embryo lies; How many a rose, neglected as the gem, Scatters its sweets and rots upon its stem: So many a mind, that might a meteor shone, Had or its genius or its friend been known; Whose want of aid from some maternal hand, Still haunts the shade, or quits its native land." [Rev. A. B. Grosart, D.D., LL.D.] * Agnew's Protestant Exiles from France in the Reign of Louis XIV. confounds Vincent the father with Edward his son. -- John Julian, Dictionary of Hymnology (1907)

Frederick Whitfield

1829 - 1904 Person Name: Frederick Whitfield, 1829-1904 Hymnal Number: 109 Author of "O, How I Love Jesus" in Worship and Rejoice Whitfield, Frederick, B.A., son of H. Whitfield, was born at Threapwood, Shropshire, Jan. 7, 1829, and educated at Trinity College, Dublin, where he took his B.A. in 1859. On taking Holy Orders, he was successively curate of Otley, vicar of Kirby-Ravensworth, senior curate of Greenwich, and Vicar of Stanza John's, Bexley. In 1875 he was preferred to St. Mary's, Hastings. Mr. Whitfield's works in prose and verse number upwards of thirty, including Spiritual unfolding from the Word of Life; Voices from the Valley Testifying of Jesus; The Word Unveiled; Gleanings from Scripture, &c. Several of his hymns appeared in his Sacred Poems and Prose, 1861, 2nd Series, 1864; The Casket, and Quiet Hours in the Sanctuary. The hymn by which he is most widely known is I need Thee, precious Jesu.” Other hymns by him in common use include:~ 1. I have a Great High Priest above. Christ the High Priest. 2. I saw the Cross of Jesus. The Cross. 3. In spirit, Lord, we meet Thee now. Missions. This was written at the request of the Committee of the Irish Church Missions for one of their annual meetings in London. 4. Jesus, Thou Name of magic power. The Name of Jesus. Sometimes given as "Jesus, Thou Name of power divine." 5. The sprinkled blood is speaking. The Blood of Christ. 6. There is a day I long to see. Heaven Anticipated. 7. There is a Name I love to hear. The Name of Jesus. Published in 1855 in hymnsheets and leaflets in various languages. From this the hymn “Jesus, the Name I love so well" is taken. 8. There's naught on earth to rest upon. God Unchangeable. 9. When dead in sin and far from God. Redemption. All these hymns, with the exception of No. 3, are in his Sacred Poems and Prose, 1861, and several of them have been printed as leaflets, and set to special music. The Sacred Poems, &c, contains 26 hymns, some of which are of considerable merit. -- John Julian, Dictionary of Hymnology (1907)

Edward Caswall

1814 - 1878 Person Name: Edward Caswall, 1814-1878 Hymnal Number: 111 Translator of "When Morning Gilds the Skies" in Worship and Rejoice Edward Caswall was born in 1814, at Yately, in Hampshire, where his father was a clergyman. In 1832, he went to Brasenose College, Oxford, and in 1836, took a second-class in classics. His humorous work, "The Art of Pluck," was published in 1835; it is still selling at Oxford, having passed through many editions. In 1838, he was ordained Deacon, and in 1839, Priest. He became perpetural Curate of Stratford-sub-Castle in 1840. In 1841, he resigned his incumbency and visited Ireland. In 1847, he joined the Church of Rome. In 1850, he was admitted into the Congregation of the Oratory at Birmingham, where he has since remained. He has published several works in prose and poetry. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872 ===================== Caswall, Edward, M.A., son of the Rev. R. C. Caswall, sometime Vicar of Yately, Hampshire, born at Yately, July 15, 1814, and educated at Brasenose College, Oxford, graduating in honours in 1836. Taking Holy Orders in 1838, he became in 1840 Incumbent of Stratford-sub-Castle, near Salisbury, and resigned the same in 1847. In 1850 (Mrs. Caswall having died in 1849) he was received into the Roman Catholic communion, and joined Dr. Newman at the Oratory, Edgbaston. His life thenceforth, although void of stirring incidents, was marked by earnest devotion to his clerical duties and a loving interest in the poor, the sick, and in little children. His original poems and hymns were mostly written at the Oratory. He died at Edgbaston, Jan. 2, 1878, and was buried on Jan. 7 at Redwall, near Bromsgrove, by his leader and friend Cardinal Newman. Caswall's translations of Latin hymns from the Roman Breviary and other sources have a wider circulation in modern hymnals than those of any other translator, Dr. Neale alone excepted. This is owing to his general faithfulness to the originals, and the purity of his rhythm, the latter feature specially adapting his hymns to music, and for congregational purposes. His original compositions, although marked by considerable poetical ability, are not extensive in their use, their doctrinal teaching being against their general adoption outside the Roman communion. His hymns appeared in:— (1) Lyra Catholica, which contained 197 translations from the Roman Breviary, Missal, and other sources. First ed. London, James Burns, 1849. This was reprinted in New York in 1851, with several hymns from other sources added thereto. This edition is quoted in the indices to some American hymn-books as Lyra Cath., as in Beecher's Plymouth Collection, 1855, and others. (2) Masque of Mary, and Other Poems, having in addition to the opening poem and a few miscellaneous pieces, 53 translations, and 51 hymns. 1st ed. Lon., Burns and Lambert, 1858. (3) A May Pageant and Other Poems, including 10 original hymns. Lon., Burns and Lambert, 1865. (4) Hymns and Poems, being the three preceding volumes embodied in one, with many of the hymns rewritten or revised, together with elaborate indices. 1st ed. Lon., Burns, Oates & Co., 1873. Of his original hymns about 20 are given in the Roman Catholic Crown of Jesus Hymn Book, N.D; there are also several in the Hymns for the Year, N.D., and other Roman Catholic collections. --John Julian, Dictionary of Hymnology (1907) ====================== Caswall, E. , p. 214, ii. Additional original hymns by Caswall are in the Arundel Hymns, 1902, and other collections. The following are from the Masque of Mary, &c, 1858:— 1. Christian soul, dost thou desire. After Holy Communion. 2. Come, let me for a moment cast. Holy Communion. 3. O Jesu Christ [Lord], remember. Holy Communion. 4. Oft, my soul, thyself remind. Man's Chief End. 5. Sleep, Holy Babe. Christmas. Appeared in the Rambler, June 1850, p. 528. Sometimes given as "Sleep, Jesus, sleep." 6. The glory of summer. Autumn. 7. This is the image of the queen. B. V. M. His "See! amid the winter's snow,” p. 1037, i., was published in Easy Hymn Tunes, 1851, p. 36. In addition the following, mainly altered texts or centos of his translations are also in common use:— 1. A regal throne, for Christ's dear sake. From "Riches and regal throne," p. 870, ii. 2. Come, Holy Ghost, Thy grace inspire. From "Spirit of grace and union," p. 945, i. 3. Hail! ocean star, p. 99, ii,, as 1873. In the Birmingham Oratory Hymn Book, 1850, p. 158. 4. Lovely flow'rs of martyrs, hail. This is the 1849 text. His 1873 text is "Flowers of martyrdom," p. 947, i. 5. None of all the noble cities. From "Bethlehem! of noblest cities," p. 946, ii. 6. O Jesu, Saviour of the World. From “Jesu, Redeemer of the world," p. 228, ii. 7. 0 Lady, high in glory raised. From "O Lady, high in glory, Whose," p. 945, i. The Parochial Hymn Book, 1880, has also the following original hymns by Caswall. As their use is confined to this collection, we give the numbers only:— IS os. 1, 2, 3, 159 (Poems, 1873, p. 453), 209 (1873, p. 288), 299, 324 (1873, p. 323), 357, 402, 554, 555, 558, 569 (1873, p. 334). These are from his Masque of Mary 1858. Nos. 156, 207 (1873, p. 296), 208 (1873, p. 297), 518. These are from his May Pageant, 1865. As several of these hymns do not begin with the original first lines, the original texts are indicated as found in his Poems, 1873. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

E. H. Plumptre

1821 - 1891 Person Name: Edward H. Plumptre, 1821-1891 Hymnal Number: 113 Author of "Rejoice, Ye Pure in Heart" in Worship and Rejoice Edward H. Plumptre (b. London, England, August 6, 1821; d. Wells, England, February 1, 1891) was an eminent classical and biblical scholar who gained prominence in both church and university. Educated at King's College, London, and University College, Oxford, he was ordained in the Church of England in 1846. Plumptre served as a preacher at Oxford and a professor of pastoral theology at King's College, and held a number of other prestigious positions. His writings include A Life of Bishop Ken (1888), translations from Greek and Latin classics, and poetry and hymns. Plumptre was also a member of the committee that produced the Revised Version of the Bible. Bert Polman ==================== Plumptre, Edward Hayes, D.D., son of Mr. E. H. Plumptre, was born in London, Aug. 6, 1821, and educated at King's College, London, and University College, Oxford, graduating as a double first in 1844. He was for some time Fellow of Brasenose. On taking Holy Orders in 1846 he rapidly attained to a foremost position as a Theologian and Preacher. His appointments have been important and influential, and include that of Assistant Preacher at Lincoln's Inn; Select Preacher at Oxford; Professor of Pastoral Theology at King's College, London; Dean of Queen's, Oxford; Prebendary in St. Paul's Cathedral, London; Professor of Exegesis of the New Testament in King's College, London; Boyle Lecturer; Grinfield Lecturer on the Septuagint, Oxford; Examiner in the Theological schools at Oxford; Member of the Old Testament Company for the Revision of the A.V. of the Holy Scriptures; Rector of Pluckley, 1869; Vicar of Bickley, Kent, 1873; and Dean of Wells, 1881. Dean Plumptre's literary productions have been very numerous and important, and embrace the classics, history, divinity, biblical criticism, biography, and poetry. The list as set forth in Crockford's Clerical Directory is very extensive. His poetical works include Lazarus, and Other Poems, 1864; Master and Scholar, 1866; Things New and Old, 1884; and translations of Sophocles, Æschylus, and Dante. As a writer of sacred poetry he ranks very high. His hymns are elegant in style, fervent in spirit, and broad in treatment. The subjects chosen are mainly those associated with the revived Church life of the present day, from the Processional at a Choral Festival to hospital work and the spiritual life in schools and colleges. The rhythm of his verse has a special attraction for musicians, its poetry for the cultured, and its stately simplicity for the devout and earnest-minded. The two which have attained to the most extensive use in Great Britain and America are: Rejoice, ye pure in heart," and "Thine arm, O Lord, in days of old." His translations from the Latin, many of which were made for the Hymnary, 1871 and 1872, are very good and musical, but they have not been used in any way in proportion to their merits. His original hymns in common use include:— 1. Behold they gain the lonely height. The Transfiguration. Written for and first published in the Society for Promoting Christian Knowledge Church Hymns, 1871. 2. For all Thy countless bounties. National Hymns. Written for the Jubilee of Queen Victoria, 1887, and set to music by C. W. Lavington. It was printed, together with the National Anthem adapted for the Jubilee, in Good Words, 1887. 3. Lo, summer comes again! Harvest. Written in 1871 for use at the Harvest Festival in Pluckley Church, Kent, of which the author was then rector, and published in the same year in the Hymnary, No. 466. 4. March, march, onward soldiers true. Processional at Choral Festivals. Written in 1867 for the tune of Costa's March of the Israelites in the Oratorio of Eli, at the request of the Rev. Henry White, Chaplain of the Savoy, and first used in that Chapel. It was subsequently published in the Savoy Hymnary, N.D. [1870], in 4 stanzas of 4 lines; in a Choral Festival book at Peterborough, and in the S. P. C. K. Church Hymns, 1871. 5. 0 Light, Whose beams illumine all. The Way, the Truth, and the Life. Written in May 1864, and published in his Lazarus, and Other Poems, 1864, as one of five Hymns for School and College. It passed into the 1868 Appendix to Hymns Ancient & Modern, and again into other collections. 6. 0 Lord of hosts, all heaven possessing. For School or College. Written in May, 1864, and published in his Lazarus and other Poems, 1864, in 5 stanzas of 6 lines. 7. 0 praise the Lord our God. Processional Thanksgiving Hymn. Written May 1864, and published in his Lazarus, and other Poems, 1864, in 4 stanzas of 8 lines. It is a most suitable hymn for Sunday school gatherings. 8. Rejoice, ye pure in heart. Processional at Choral Festival. Written in May 1865, for the Peterborough Choral Festival of that year, and first used in Peterborough Cathedral. In the same year it was published with special music by Novello & Co; and again (without music) in the 2nd edition of Lazarus, and Other Poems, 1865. It was included in the 1868 Appendix to Hymns Ancient & Modern with the change in stanza i., line 3, of "Your orient banner wave on high," to "Your festal banner wave on high." It is more widely used than any other of the author's hymns. Authorized text in Hymns Ancient & Modern. 9. Thine arm, 0 Lord, in days of old. Hospitals. Written in 1864 for use in King's College Hospital, London, and first printed on a fly-sheet as "A Hymn used in the Chapel of King's College Hospital." It was included in the 2nd edition of Lazarus, and Other Poems, 1865; in the 1868 Appendix to Hymns Ancient & Modern; the S. P. C. K. Church Hymns, 1871; Thring's Collection, 1882; and many others. 10. Thy hand, 0 God, has guided. Church Defence. Included in the 1889 Supplemental Hymns to Hymns Ancient & Modern The closing line of each stanza, "One Church, one Faith, one Lord," comes in with fine effect. Dean Plumptre's Life of Bishop Ken, 1888, is an exhaustive and excellent work. -- John Julian, Dictionary of Hymnology (1907) =============== Plumptre, E. H., p. 897, i. Died at the Deanery, Wells, Feb. 1, 1891. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Anonymous

Hymnal Number: 114 Author (sts. 2-4) of "O Come, Let Us Adore Him" in Worship and Rejoice In some hymnals, the editors noted that a hymn's author is unknown to them, and so this artificial "person" entry is used to reflect that fact. Obviously, the hymns attributed to "Author Unknown" "Unknown" or "Anonymous" could have been written by many people over a span of many centuries.

John Francis Wade

1711 - 1786 Person Name: John F. Wade, 1711-1786 Hymnal Number: 114 Author of "O Come, Let Us Adore Him" in Worship and Rejoice John Francis Wade (b. England, c. 1711; d. Douay, France, 1786) is now generally recognized as both author and composer of the hymn "Adeste fideles," originally written in Latin in four stanzas. The earliest manuscript signed by Wade is dated about 1743. By the early nineteenth century, however, four additional stanzas had been added by other writers. A Roman Catholic, Wade apparently moved to France because of discrimination against Roman Catholics in eighteenth-century England—especially so after the Jacobite Rebellion of 1745. He taught music at an English college in Douay and hand copied and sold chant music for use in the chapels of wealthy families. Wade's copied manuscripts were published as Cantus Diversi pro Dominicis et Festis per annum (1751). Bert Polman

Reginald Heber

1783 - 1826 Person Name: Reginald Heber, 1783-1826 Hymnal Number: 136 Author of "Holy, Holy, Holy! Lord God Almighty!" in Worship and Rejoice Reginald Heber was born in 1783 into a wealthy, educated family. He was a bright youth, translating a Latin classic into English verse by the time he was seven, entering Oxford at 17, and winning two awards for his poetry during his time there. After his graduation he became rector of his father's church in the village of Hodnet near Shrewsbury in the west of England where he remained for 16 years. He was appointed Bishop of Calcutta in 1823 and worked tirelessly for three years until the weather and travel took its toll on his health and he died of a stroke. Most of his 57 hymns, which include "Holy, Holy, Holy," are still in use today. -- Greg Scheer, 1995 ==================== Heber, Reginald, D.D. Born at Malpas, April 21, 1783, educated at Brasenose College, Oxford; Vicar of Hodnet, 1807; Bishop of Calcutta, 1823; died at Trichinopoly, India, April 3, 1826. The gift of versification shewed itself in Heber's childhood; and his Newdigate prize poem Palestine, which was read to Scott at breakfast in his rooms at Brazenose, Oxford, and owed one of its most striking passages to Scott's suggestion, is almost the only prize poem that has won a permanent place in poetical literature. His sixteen years at Hodnet, where he held a halfway position between a parson and a squire, were marked not only by his devoted care of his people, as a parish priest, but by literary work. He was the friend of Milman, Gifford, Southey, and others, in the world of letters, endeared to them by his candour, gentleness, "salient playfulness," as well as learning and culture. He was on the original staff of The Quarterly Review; Bampton Lecturer (1815); and Preacher at Lincoln's Inn (1822). His edition of Jeremy Taylor is still the classic edition. During this portion of his life he had often had a lurking fondness for India, had traced on the map Indian journeys, and had been tempted to wish himself Bishop of Calcutta. When he was forty years old the literary life was closed by his call to the Episcopate. No memory of Indian annals is holier than that of the three years of ceaseless travel, splendid administration, and saintly enthusiasm, of his tenure of the see of Calcutta. He ordained the first Christian native—Christian David. His first visitation ranged through Bengal, Bombay, and Ceylon; and at Delhi and Lucknow he was prostrated with fever. His second visitation took him through the scenes of Schwartz's labours in Madras Presidency to Trichinopoly, where on April 3,1826, he confirmed forty-two persons, and he was deeply moved by the impression of the struggling mission, so much so that “he showed no appearance of bodily exhaus¬tion." On his return from the service ”He retired into his own room, and according to his invariable custom, wrote on the back of the address on Confirmation 'Trichinopoly, April 3, 1826.' This was his last act, for immediately on taking off his clothes, he went into a large cold bath, where he had bathed the two preceding mornings, but which was now the destined agent of his removal to Paradise. Half an hour after, his servant, alarmed at his long absence, entered the room and found him a lifeless corpse." Life, &c, 1830, vol. ii. p. 437. Heber's hymns were all written during the Hodnet period. Even the great missionary hymn, "From Greenland's icy mountains," notwithstanding the Indian allusions ("India's coral strand," "Ceylon's isle"), was written before he received the offer of Calcutta. The touching funeral hymn, "Thou art gone to the grave," was written on the loss of his first babe, which was a deep grief to him. Some of the hymns were published (1811-16) in the Christian Observer, the rest were not published till after his death. They formed part of a ms. collection made for Hodnet (but not published), which contained, besides a few hymns from older and special sources, contributions by Milman. The first idea of the collection appears in a letter in 1809 asking for a copy of the Olney Hymns, which he "admired very much." The plan was to compose hymns connected with the Epistles and Gospels, to be sung after the Nicene Creed. He was the first to publish sermons on the Sunday services (1822), and a writer in The Guardian has pointed out that these efforts of Heber were the germs of the now familiar practice, developed through the Christian Year (perhaps following Ken's Hymns on the Festivals), and by Augustus Hare, of welding together sermon, hymnal, and liturgy. Heber tried to obtain from Archbishop Manners Sutton and the Bishop of London (1820) authorization of his ms. collection of hymns by the Church, enlarging on the "powerful engine" which hymns were among Dissenters, and the irregular use of them in the church, which it was impossible to suppress, and better to regulate. The authorization was not granted. The lyric spirit of Scott and Byron passed into our hymns in Heber's verse; imparting a fuller rhythm to the older measures, as illustrated by "Oh, Saviour, is Thy promise fled," or the martial hymn, "The Son of God goes forth to war;" pressing into sacred service the freer rhythms of contemporary poetry (e.g. "Brightest and best of the sons of the morning"; "God that madest earth and heaven"); and aiming at consistent grace of literary expression.. Their beauties and faults spring from this modern spirit. They have not the scriptural strength of our best early hymns, nor the dogmatic force of the best Latin ones. They are too flowing and florid, and the conditions of hymn composition are not sufficiently understood. But as pure and graceful devotional poetry, always true and reverent, they are an unfailing pleasure. The finest of them is that majestic anthem, founded on the rhythm of the English Bible, "Holy, Holy, Holy, Lord God Almighty." The greatest evidence of Heber's popularity as a hymnwriter, and his refined taste as a compiler, is found in the fact that the total contents of his ms. collection which were given in his posthumous Hymns written and adapted to the Weekly Church Service of the Year. London, J. Murray, 1827; which included 57 hymns by Heber, 12 by Milman, and 29 by other writers, are in common in Great Britain and America at the present time. [Rev. H. Leigh Bennett, M.A.] Of Bishop Heber's hymns, about one half are annotated under their respective first lines. Those given below were published in Heber's posthumous Hymns, &c, 1827. Some of them are in extensive use in Great Britain and America; but as they possess no special histories they are grouped together as from the Hymns, &c, 1827:— 1. Beneath our feet, and o'er our head. Burial. 2. Creator of the rolling flood. St. Peter's Day, or, Gospel for 6th Sunday after Trinity. 3. Lo, the lilies of the field. Teachings of Nature: or, Gospel for 15th Sunday after Trinity. 4. 0 God, by Whom the seed is given. Sexagesima. 6. 0 God, my sins are manifold. Forgiveness, or, Gospel for 22nd S. after Trinity. 6. 0 hand of bounty, largely spread. Water into Wine, or, Gospel for 2nd S. after Epiphany. 7. 0 King of earth, and air, and sea. Feeding the Multitude; or, Gospel for 4th S. in Lent. 8. 0 more than merciful, Whose bounty gave. Good Friday. 9. 0 most merciful! 0 most bountiful. Introit Holy Communion. 10. 0 Thou, Whom neither time nor space. God unsearchable, or, Gospel for 5th Sunday in Lent. 11. 0 weep not o'er thy children's tomb. Innocents Day. 12. Room for the proud! Ye sons of clay. Dives and Lazarus, or, Gospel for 1st Sunday after Trinity. 13. Sit thou on my right hand, my Son, saith the Lord. Ascension. 14. Spirit of truth, on this thy day. Whit-Sunday. 15. The feeble pulse, the gasping breath. Burial, or, Gospel for 1st S. after Trinity. 16. The God of glory walks His round. Septuagesima, or, the Labourers in the Marketplace. 17. The sound of war in earth and air. Wrestling against Principalities and Powers, or, Epistle for 2lst Sunday after Trinity. 18. The world is grown old, her pleasures are past. Advent; or, Epistle for 4th Sunday in Advent. 19. There was joy in heaven. The Lost Sheep; or, Gospel for 3rd S. after Trinity. 20. Though sorrows rise and dangers roll. St. James's Day. 21. To conquer and to save, the Son of God. Christ the Conqueror. 22. Virgin-born, we bow before Thee. The Virgin Mary. Blessed amongst women, or, Gospel for 3rd S. in Lent. 23. Wake not, 0 mother, sounds of lamentation. Raising the Widow's Son, or, Gospel for 16th S. after Trinity. 24. When on her Maker's bosom. Holy Matrimony, or, Gospel for 2nd S. after Epiphany. 25. When through the torn sail the wild tempest is streaming. Stilling the Sea, or, Gospel for 4th Sunday after Epiphany. 26. Who yonder on the desert heath. The Good Samaritan, or, Gospel for 13th Sunday after Trinity. This list is a good index of the subjects treated of in those of Heber's hymns which are given under their first lines, and shows that he used the Gospels far more than the Epistles in his work. --John Julian, Dictionary of Hymnology (1907)

J. M. Neale

1818 - 1866 Person Name: John M. Neale, 1818-1866 Hymnal Number: 154 Translator of "O Come, O Come, Emmanuel" in Worship and Rejoice 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)

Charles Coffin

1676 - 1749 Person Name: Charles Coffin, 1676-1749 Hymnal Number: 156 Author of "On Jordan's Bank the Baptist's Cry" in Worship and Rejoice Coffin, Charles, born at Buzaney (Ardennes) in 1676, died 1749, was principal of the college at Beauvais, 1712 (succeeding the historian Rollin), and rector of the University of Paris, 1718. He published in 1727 some, of his Latin poems, for which he was already noted, and in 1736 the bulk of his hymns appeared in the Paris Breviary of that year. In the same year he published them as Hymni Sacri Auctore Carolo Coffin, and in 1755 a complete ed. of his Works was issued in 2 vols. To his Hymni Sacri is prefixed an interesting preface. The whole plan of his hymns, and of the Paris Breviary which he so largely influenced, comes out in his words. "In his porro scribendis Hymnis non tam poetico indulgendunv spiritui, quam nitoro et pietate consulendum esse existimavi. Pleraque igitur, argumentis convenientia e purissiinis Scripturae Sacrae fontibus deprompsi quac idoneis Ecclesiae cantui numeris alligarem." His hymns are described by a French critic as having less brilliancy than those of Santüil (q.v.), but more simplicity and unction. They number 100 in the edition of 1736. Translated into English by J. Chandler, I. Williams and others, are noted under their respective Latin first lines. [William T. Brooke] -- John Julian, Dictionary of Hymnology (1907)

Philipp Nicolai

1556 - 1608 Person Name: Philipp Nicolai, 1556-1608 Hymnal Number: 164 Author of "Wake, Awake, for Night Is Flying" in Worship and Rejoice Philipp Nicolai (b. Mengeringhausen, Waldeck, Germany, 1556; d. Hamburg, Germany, 1608) lived an eventful life–he fled from the Spanish army, sparred with Roman Catholic and Calvinist opponents, and ministered to plague-stricken congregations. Educated at Wittenberg University, he was ordained a Lutheran pastor in 1583 in the city of Herdecke. However, he was soon at odds with the Roman Catholic town council, and when Spanish troops arrived to reestablish Roman dominance, Nicolai fled. In 1588 he became chief pastor at Altwildungen and court preacher to Countess Argaretha of Waldeck. During that time Nicolai battled with Calvinists, who disagreed with him about the theology of the real presence of Christ in the Lord's Supper. These doctrinal controversies were renewed when he served the church in Unna, Westphalia. During his time as a pastor there, the plague struck twice, and Nicolai wrote both "How Bright Appears the Morning Star" and "Wake, Awake." Nicolai's last years were spent as Pastor of St. Katherine's Church in Hamburg. Bert Polman ===================== Nicolai, Philipp, D.D., son of Dieterich Nicolai, sometime Lutheran pastor at Herdecke, in Westphalia, and after 1552, at Mengeringhausen in Waldeck, was born at Mengeringhausen, August 10, 1556. (The father was son of Nicolaus Rafflenbol, of Rafflenbol, near Hagen, in Westphalia, and in later life had adopted the Latinised form Nicolai of his father's Christian name as his own surname.) In 1575 Nicolai entered the University of Erfurt, and in 1576 he went to Wittenberg. After completing his University course in 1579 (D.D. at Wittenberg July 4, 1594), he lived for some time at Volkliardinghausen, near Mengeringhausen, and frequently preached for his father. In August, 1583, he was appointed Lutheran preacher at Herdecke, but found many difficulties there, the members of the Town Council being Roman Catholics. After the invasion by the Spanish troops in April, 1586, his colleague re-introduced the Mass, and Nicolai resigned his post. In the end of 15S6 he was appointed diaconus at Niederwildungen, near Waldeck, and in 1587 he became pastor there. He then became, in Nov. 1588, chief pastor at Altwildungen, and also court preacher to the widowed Countess Margafetha of Waldeck, and tutor to her son, Count Wilhelm Ernst. Here he took an active part on the Lutheran side in the Sacramentarian controversy, and was, in Sept. 1592, inhibited from preaching by Count Franz of Waldeck, but the prohibition was soon removed, and in the Synod of 1593 held at Mengeringhausen, he found all the clergy of the principality of Waldeck willing to agree to the Formula of Concord. In October, 1596, he became pastor at Unna, in Westphalia, where he again became engaged in heated controversy with the Calvinists; passed through a frightful pestilence (see below); and then on Dec. 27, 1598, had to flee before the invasion of the Spaniards, and did not return till the end of April, 1599. Finally, in April 1601, he was elected chief pastor of St. Katherine's Church, at Hamburg, where he entered on his duties Aug. 6, 1601. On Oct. 22, 1608, he took part in the ordination of a colleague in the St. Katherine's Church, the diaconus Penshora, and returned home feeling unwell. A violent fever developed itself, under which he sank, and died Oct. 26, 1608 (D. Philipp Nicolai’s Leben und Lieder, by L. Curtze, 1859; Koch, ii. 324; Allgemeine Deutsche Biographie xxiii. 607, &c). In Hamburg Nicolai was universally esteemed, was a most popular and influential preacher, and was regarded as a "pillar" of the Lutheran church. In his private life he seems to have been most lovable and estimable. Besides his fame as a preacher, his reputation rests mainly on his hymns. His printed works are mostly polemical, often very violent and acrid in tone, and such as the undoubted sincerity of his zeal to preserve pure and unadulterated Lutheranism may explain, but cannot be said to justify. Of his hymns only four seem to have been printed. Three of Nicolai's hymns were first published in his devotional work entitled Frewden-Spiegel dess ewigen Lebens, published at Frankfurt-am-Main, 1599 (see further below). The two noted here ("Wachet auf” and “Wie schon") rank as classical and epoch-making. The former is the last of the long series of Watchmen's Songs. The latter marks the transition from the objective churchly period to the more subjective and experimental period of German hymn writing; and begins the long series of Hymns of Love to Christ as the Bridegroom of the Soul, to which Franck and Scheffler contributed such beautiful examples. Both are also worthy of note for their unusual and perfect rhythms, and for their splendid melodies. They are:— i. Wachet auf, ruft uns die Stimme. Eternal Life. This beautiful hymn, one of the first rank, is founded on St. Matt. xxv. 1-13; Rev. xix. 6-9, and xxi. 21; 1 Cor. ii. 9; Ezek. iii. 17; and Is. lii. 8. It first appeared in the Appendix to his Frewden-Spiegel, 1599, in 3 st. of 10 1., entitled "Of the Voice at Midnight, and the Wise Virgins who meet their Heavenly Bridegroom. Matt. 25." Thence in Wackernagel v. p. 259, the Unverfälschter Liedersegen, 1851, No. 690, and most German collections. It is a reversed acrostic, W. Z. G. for the Graf zu Waldeck, viz. his former pupil Count Wilhelm Ernst, who died at Tübingen Sept. 16, 1598, in his fifteenth year. It seems to have been written in 1597 at Unna, in Wesphalia, where Nicolai was then pastor; and during the terrible pestilence which raged there from July, 1597, to January, 1598, to which in July 300, in one week in August 170, and in all over 1300 fell victims. Nicolai's parsonage overlooked the churchyard, and there daily interments took place, often to the number of thirty. In these days of distress, when every household was in mourning, Nicolai's thoughts turned to Death, and thence to God in Heaven, and to the Eternal Fatherland. Jn the preface (dated Aug. 10, 1598) to his Frewden-Spiegel he says: "There seemed to me nothing more sweet, delightful and agreeable, than the contemplation of the noble, sublime doctrine of Eternal Life obtained through the Blood of Christ. This I allowed to dwell in my heart day and night, and searched the Scriptures as to what they revealed on this matter, read also the sweet treatise of the ancient doctor Saint Augustine [De Civitate Dei]. ..... Then day by day I wrote out my meditations, found myself, thank God! wonderfully well, comforted in heart, joyful in spirit, and truly content; gave to my manuscript the name and title of a Mirror of Joy, and took this so composed Frewden-Spiegel to leave behind me (if God should call me from this world) as the token of my peaceful, joyful, Christian departure, or (if God should spare me in health) to comfort other sufferers whom He should also visit with the pestilence .... Now has the gracious, holy God most mercifully preserved me amid the dying from the dreadful pestilence, and wonderfully spared me beyond all my thoughts and hopes, so that with the Prophet David I can say to Him "0 how great is Thy goodness, which Thou hast laid up for them that fear Thee," &c. The hymn composed under these circumstances (it may be stated that Curtze thinks both hymns were written in 1596, while Nicolai was still at Alt-Wildungen) soon became popular, and still retains its place, though often altered in the 3rd stanza. Probably the opening lines; "Wachet auf! ruft uns die Stimme Der Wachter sehr hoch auf der Zinne" are borrowed from one of the Wächter-Lieder, a form of lyric popular in the Middle Ages, introduced by Wolfram von Eschenbach. (See K. Goedeke's Deutsche Dichtung im Mittelalter, 1871, p. 918.) But while in the Songs the voice of the Watchman from his turret summons the workers of darkness to flee from discovery, with "Nicolai it is a summons to the children of light to awaken to their promised reward and full felicity. The melody appeared first along with the hymn, and is also apparently by Nicolai, though portions of it (e.g. 1. 1 by the Gregorian Fifth Tone) may have been suggested by earlier tunes. It has been called the King of Chorales, and by its majestic simplicity and dignity it well deserves the title. Since its use by Mendelssohn in his St. Paul it has become well known in England, and, in its original form, is given in Miss Winkworth's Chorale Book for England, 1863 (see below). Translations in common use:— 1. Sleepers wake, a voice is calling. This is an unrhymed translation of st. i. by W. Ball in his book of words to Mendelssohn's oratorio of St. Paul, 1836. This form is in Horder's Congregational Hymns, 1884, and others. In the South Place [London] Collection, 1873, it is a recast by A. J. Ellis, but opens with the same first line. In the Parish Hymn Book, 1875, a translation of st. ii., also unrhymed, is added. 2. "Wake ye holy maidens, wake ye. A good translation contributed by Philip Pusey to A. R. Reinagle's Collection of Psalm and Hymn Tunes, Oxford, 1840, p. 134. It was considerably altered, beginning "Wake, ye holy maidens, fearing" in the Salisbury Hymn Book, 1857, and this is repeated, with further alterations, in Kennedy, 1863, and the Sarum Hymnal, 1868. 3. Wake, arise! the call obeying. A good translation by A. T. Russell, as No. 110 in the Dalston Hospital Hymn Book 1848. 4. Wake, oh wake; around are flying. This is a recast, by A. T. Russell, not for the better, from his 1848 translation, as No. 268 in his Psalms & Hymns. 1851, st. iii. being omitted. Thence, unaltered, in the New Zealand Hymnal, 1872. 5. Wake, awake, for night is flying. A very good translation by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 225, repeated in her Chorale Book for England, 1863, No. 200, with st. ii., 11. 7, 8, rewritten. Included in the English Presbyterian Psalms & Hymns, 1867; Scottish Presbyterian Hymnal, 1876, &c.; and in America, in Laudes Domini, 1884, and others. In the Cantate Domino, Boston, U. S., 1859, it begins "Awake, awake, for night is flying." 6. Wake! the startling watch-cry pealeth. By Miss Cox, in Lyra Messianica, 1864, p. 4, and her Hymns from the German, 1864, p. 27; repeated in W. F. Stevenson's Hymns for Church and Home, 1873. The version in J. L. Porter's Collection, 1876, takes st. i., 11. 1-4 from Miss Cox. The rest is mainly from R. C. Singleton's translation in the Anglican Hymn Book, but borrows lines also from Miss Winkworth, and from the Hymnary text. 7. Wake! the watchman's voice is sounding. By R. C.Singleton. This is No. 259 in the Anglican Hymn Book, 1868, where it is marked as a "versification by R. C. Singleton, 1867." 8. Wake, awake, for night is flying. This is by Canon W. Cooke, in the Hymnary, 1871, and signed A. C. C. In the edition of 1872, 11. 7, 8 of st. ii. are recast, and the whole is marked as " based on E. A. Dayman." It is really a cento, four lines of the 1872 text (i., 1. 5; ii., 11. 7, 8; iii., 1. 9) being by Canon Cooke; and the rest being adapted from the versions of P. Pusey as altered in the Sarum Hymnal, of Miss Winkworth, of Miss Cox, and of R. C. Singleton. It may be regarded as a success, and as passed into the Society for Promoting Christian Knowledge Church Hymns, 1871; the 1874 Appendix to the New Congregational Hymn Book; Horder's Congregational Hymns, 1884, and others. 9. Wake, arise! the voice is calling. This is an anonymous translation in the Ohio Lutheran Hymnal, 1880. 10. Slumberers, wake, the Bridegroom cometh. A spirited version, based on Miss Winkworth (and with an original st. as iv.), by J. H. Hopkins in his Carols, Hymns & Songs, 3rd ed., 1882. p. 88, and dated 1866. Repeated in the Hymnal Companion (Reformed Episcopal) Philadelphia, U.S., 1885. Other translations are:— (1) “Awake, the voice is crying." In Lyra Davidica, 1108, p. 73. (2) "Awake! awake! the watchman calls." By Miss Fry, 1845, p. 33. (3) "Hark! the trump of God is sounding." By Dr. H. Mills, 1845 (1856, p. 269. This is from the altered form by F. G. Klopstock, in his Geistliche Lieder, 1758, p. 246, as further altered in Zollikofer's Gesang-Buch, 1766, No. 303, where it begins "Wachet auf! so ruft." (4) "Awake, arise, the voice gives warning." In the United Presbyterian Juvenile Missionary Magazine, 1857, p. 193; repeated in 1859, p. 171, beginning, “Awake, arise, it is the warning." (5) “Waken! From the tower it soundeth." By Mrs. Bevan, 1858, p. 1. (6) Up! awake! his summons hurried." By J. D.Burns, in the Family Treasury, 1860, p. 84, and his Memoir & Remains, 1869, p. 234. 11. Wie schön leuchtet der Morgenstern, Voll Gnad und Wahrheit von dem Herrn. Love to Christ. First published in theAppendix to his Frewden-Spiegel, 1599, in 7 stanzas of 10 lines entitled "A spiritual bridal song of the believing soul concerning Jesus Christ, her heavenly Bridegroom, founded on the 45th Psalm of the prophet David." Lauxmann, in Koch, viii. 271, thus gives an account of it as written during the Pestilence of 1597. He says Nicola was "One morning in great distress and tribulation in his quiet study. He rose in spirit from the distress and death which surrounded him to his Redeemer and Saviour, and while he clasped Him in ardent love there welled forth from the inmost depths of his heart this precious hymn of the Saviour's love and of the joys of Heaven. He was so entirely absorbed in this holy exaltation that he forgot all around him, even his midday meal, and allowed nothing to disturb him in his poetical labours till the hymn was completed "—-three hours after midday. As Nicolai was closely connected with Waldeck he formed with the initial letters of his stanzas the acrostic W. E. G. U. H. Z. W., viz. Wilhelm Ernst Graf Und Herr Zn Waldeck— his former pupil. The hymn has reminiscences of Eph. v., of Canticles, and of the Mediaeval Hymns to the Blessed Virgin Mary. It became at once a favourite in Germany, was reckoned indispensable at weddings, was often sung around death beds, &c. The original form is in Wackernagel v. p. 258, and the Unverfälschter Liedersegen, 1851, No. 437; but this (as will be seen by comparing Miss Winkworth's version of 1869) is hardly suited for present day congregational use. In Bunsen's Versuch, 1833, No. 554, it is slightly altered. The form in Knapp's Evangelischer Lieder-Schatz, 1837, No. 2074 (1865, No. 1810) is a recast by Knapp made on Jan. 14, 1832, and published in his Christoterpe, 1833, p. 285, preceded by a recast of "Wachet auf!"; both being marked as “rewritten according to the requirements of our times." The popularity of the hymn was greatly aided by its beautiful chorale (named by Mr. Mercer, Frankfort), which has been called "The Queen of Chorales," and to which many city chimes in Germany were soon set. It was published with the hymn, and is probably an original tune by Nicolai, though portions may have been suggested by earlier melodies, especially by the "Resonet in laudibus," which is probably of the 14th cent. (Bäumker i., No. 48, cites it from the Obsequiale, Ingolstadt, 1570. In Alton's Congregational Psalmist named Arimathea). Translations in common use:— 1. How bright appears the Morning Star! This is a full and fairly close version by J. C. Jacobi, in his Psalter Germanica, 1722, p. 90 (1732, p. 162); repeated, with alterations, in the Moravian Hymn Book, 1754, pt. i., No. 317 (1886, No. 360). The versions of st. v., vii. beginning, "The Father from eternity," are included in Aids to the Service of Song, Edinburgh N.D., but since 1860. In 1855 Mercer gave in his The Church Psalter & Hymn Book., as No. 15, a hymn in 4 stanzas of 10 lines, of which five lines are exactly from Jacobi. St. i., l1. 1-3; ii., .11. 8, 9 ; iii., 11. 2, 3, 6 ; iv., 1. 10, are exactly; and i., 1. 9; ii., 11. 2, 3, 6, 10; iii., II. 1, 4, 5; iv., 11. 7, 9 are nearly from the Moravian Hymn Book, 1801. The interjected lines are by Mercer, but bear very slight resemblance either to Nicolai's original text, or to any version of the German that we have seen. In his 1859 edition he further recast it, leaving only the first line unaltered from Jacobi; and this form is in his Oxford edition, 1864, No. 121, in the Irish Church Hymnal, 1869 and 1873, and in the Hymnal Companion 1870 and 1876. In Kennedy, 1863, the text of 1859 is given with alterations, and begins "How brightly dawns the Morning Star;" and this form is in the People's Hymnal, 1867; Dale's English Hymn Book 1874, &c. 2. How graciously doth shine afar. By A. T. Russell, as No. 8 in the Dalston Hospital Hymn Book, 1848, and repeated in the Cheltenham College Hymn Book, No. 37. It is a free translation of st. i., vi., v. 3. How lovely shines the Morning Star! A good and full translation by Dr. H. Harbaugh (from the text in Dr. Schaff’s Deutsches Gesang-Buch, 1860), in the German Reformed Guardian, May, 1860, p. 157. Repeated in full in Schaff's Christ in Song, 1869, and abridged in Adams's Church Pastorals, Boston, U.S.A., 1864. 4. 0 Morning Star! how fair and bright. A somewhat free translation of st. i., iii., iv., vii., by Miss Winkworth, as No.149 in her Chorale Book for England, 1863. Repeated in the Pennsylvania Lutheran Church Book, 1868; Ohio Lutheran Hymnal,1880, &c. 5. How brightly shines the Morning Star, In truth and mercy from afar. A translation of st. i., iii., iv., vii., by Miss Borthwick, as No. 239 in Dr. Pagenstecher's Collection, 1864. 6. How brightly glows the Morning Star. In full, from Knapp's German recast, by M. W. Stryker, in his Hymns & Verses, 1883, p. 52; repeated, omitting st. ii., iv., in his Christian Chorals, 1885, No. 145. Other translations are:— (1) "How fairly shines the Morning Star." In Lyra Davidica, 1708, p. 40. (2) "As bright the star of morning gleams" (st. i.) By W. Bartholomew, in his book of words to Mendelssohn's oratorio of Christus, 1852, p. 11. (3) "How lovely now the Morning Star." By Miss Cox, 1864, p. 229. (4) "How beauteous shines the Morning Star." By Miss Burlingham, in the British Herald, Oct. 1865, p. 152, and Reid's Praise Book, 1872. (5) "0 Morning Star, how fair and bright." By MissWinkworth, 1869, p. 160. (6) "How bright appears our Morning Star." By J. H. Hopkins, in his Carols, Hymns and Songs, 3rd ed., 1882, p. 168, and dated 1866. There are also three hymns in common use, which have generally been regarded as translations from Nicolai. They are noted as follows:—i. "Behold how glorious is yon sky" (see p. 127, ii.). ii. "How beautiful the Morning Star". iii. "How brightly shines the Morning Star! What eye descries it from afar". [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Phillips Brooks

1835 - 1893 Person Name: Phillips Brooks, 1835-1893 Hymnal Number: 180 Author of "O Little Town of Bethlehem" in Worship and Rejoice Brooks, Phillips, D.D., was born at Boston, Dec. 13, 1835, graduated at Harvard College 1855, and was ordained in 1859. Successively Rector of the Church of the Advent, Philadelphia, and Trinity Church, Boston, he became Bishop of Mass. in 1891, and died at Boston in Jan., 1893. His Carol, "O little town of Bethlehem," was written for his Sunday School in 1868, the author having spent Christmas, 1866, at Bethlehem. His hymn, "God hath sent His angels to the earth again," is dated 1877. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Kathrina von Schlegel

1697 - 1797 Person Name: Katherina von Schlegel, 18th c. . Hymnal Number: 451 Author of "Be Still, My Soul" in Worship and Rejoice Schlegel, Catharina Amalia Dorothea von. Little is known of this lady. According to Koch, iv., p. 442, she was born Oct. 22, 1697, and was "Stiftsfräulein" in the Evangelical Lutheran Stift (i.e. Protestant nunnery) at Cöthen. On applying to Cöthen, however, her name did not occur in the books of the Stift; and from the correspondence which she carried on, in 1750-52, with Heinrich Ernst, Count Stolberg, it would rather seem that she was a lady attached to the little ducal court at Cöthen. (manuscript from Dr. Eduard Jacobs, Wernigerode, &c.) Further details of her life it has been impossible to obtain. The only one of her hymns which has passed into English is:— Stille, mein Wille, dein Jesus hilft siegen. Cross and Consolation. A fine hymn on waiting for God. It appeared in 1752, as above, No. 689, in 6 stanzas of 6 lines; and is included in Knapp's Evangelischer Lieder-Schatz, 1837, No. 2249 (1865, No. 2017). The translation in common "Be still my soul!—-the Lord is on thy side." This is a good translation, omitting stanzas iii., by Miss Borthwick, in Hymns from the Land of Luther, 2nd Ser., 1855, p. 37 (1884, p. 100). [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

John Ernest Bode

1816 - 1874 Person Name: John E. Bode, 1816-1874 Hymnal Number: 458 Author of "O Jesus, I Have Promised" in Worship and Rejoice John E. Bode (b. St. Pancras, England, 1816; d. Castle Camps, Cambridgeshire, England, 1874) A fine student at Christ Church, Oxford, England, and a prominent scholar who gave the famous Bampton Lectures ("for the exposition and defense of the Christian faith") at Oxford in 1855, was a rector in Westwell, Oxfordshire, and in Castle Camps. This gifted poet and hymn writer published Hymns for the Gospel of the Day, for Each Sunday and Festivals of Our Lord in 1860. Bert Polman ============== Bode, John Ernest, M.A., son of Mr. William Bode, late of the General Post Office, b. 1816, and educated at Eton, the Charter House, and at Christ Church, Oxford, graduating B.A. 1837, and M.A. in due course. Taking Holy Orders in 1841, he became Rector of Westwell, Oxfordshire, 1847; and then of Castle Camps, Cambridgeshire, 1860. He was also for a time Tutor of his College, and Classical Examiner. His Bampton Lectures were delivered in 1855. He d. at Castle Camps, Oct. 6, 1874. In addition to his Bampton Lectures, and Ballads from Herodotus, he published Hymns from the Gospel of the Day for each Sunday and Festivals of our Lord, 1860; and Short Occasional Poems, Lond., Longmans, 1858. In addition to his well-known hymn, “O Jesu, I have promised " (q. v.), the following from his Hys. from the Gospel are also in common use:— 1. God of heaven, enthroned in might. H. Trinity. 2. Spirit of Truth, indwelling Light. Whitsuntide. -John Julian, Dictionary of Hymnology (1907) ================= Bode, John E. , p. 151, ii. Additional pieces from his Hys.from the Gospel of the Day, &c, 1800, are in common use :— (1) "Sweetly the Sabbath bell" (Sunday); (2) "Thou Who hast called us by Thy word" (20th S. after Trinity). --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Edwin Hatch

1835 - 1889 Person Name: Edwin Hatch, 1835-1889 Hymnal Number: 461 Author of "Breathe on Me, Breath of God" in Worship and Rejoice Hatch, Edwin, D.D., was born at Derby, Sep. 4, 1835, and educated at Pembroke College, Oxford, B.A., in honours, in 1857. After holding important appointments in Canada, he returned to England and became Vice-Principal of St. Mary Hall, Oxford, 1867; and Rector of Purleigh, 1883. (See also Crockford). He died Nov. 10, 1889. His hymn-writing was limited. One, and that a very spirited lyric, is in Allon's Congregational Psalmist Hymnal, 1886 "Breathe on me, Breath of God." (Whitsuntide.) Dr. Hatch's hymns were published in his posthumous Towards Fields of Light, London 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

W. P. Mackay

1839 - 1885 Person Name: William P. Mackay, 1839-1885 Hymnal Number: 463 Author of "Revive Us Again" in Worship and Rejoice Mackay, William Paton, M.D., was born at Montrose, May 13, 1839, and educated at the University of Edinburgh. After following his medical profession for a time, he became minister of Prospect Street Presbyterian Church, Hull, in 1868, and died from an accident, at Portree, Aug. 22, 1885. Seventeen of his hymns are in W. Reid's Praise Book, 1872. Of these the best known is "We praise Thee, O God, for the Son of Thy love" (Praise to God), written 1863, recast 1867. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, Appendix II (1907) ====================== Born: May 13, 1839, Montrose, Scotland. Died: August 22, 1885, Portree, Scotland, of an accident. Mackay graduated from the University of Edinburgh and initially worked as a doctor. However, he was ordained, and in 1868 became pastor of the Prospect Street Presbyterian Church in Hull. He married Mary Loughton Livingstone 1868 in Kingston Upon Hull, Yorkshire; they were living in Sculcoates, Yorkshire, as of 1881. Seventeen of his hymns appeared in W. Reid’s Praise Book in 1872. Sources: Hustad, p. 278 Julian, p. 1667 Reynolds, p. 365 http://www.hymntime.com/tch/bio/m/a/c/mackay_wp.htm

William R. Featherston

1846 - 1873 Person Name: William R. Featherstone, 1846-1873 Hymnal Number: 468 Author of "My Jesus, I Love Thee" in Worship and Rejoice William Ralph Featherston(e) Canada 1846-1873. Born at Montreal, Quebec, Canada, he joined the Wesleyan Methodist Church there. He became a Christian at age 16 while in Toronto, and is thought to have written his famous hymn about the same time. He sent the poem to his aunt, Ms. E. Featherston Wilson and she gave it to a publisher. Adoniram. J Gordon, an evangelist, founder of Gordon College & Gordon-Conwell Theological Seminary, found the hymn in a 1870 London hymnal and was impressed with the words, but did not like the tune, so he composed the melody that has been used with the hymn ever since. Featherstone is thought to have married Julie R MacAlister in 1869 and that they had a son, John, in 1870. Featherstone died in Montreal at age 26. John Perry

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