Skip to main content

Full text of "The Methodist hymn-book illustrated"

See other formats

k y 

** J 1 I 














THK preparation of such a volume as this is surrounded by 
problems. The writer makes no claim to have solved all of 
them, or to have escaped mistakes and errors. He has had 
the advantage of following a host of diligent workers in such 
fields, and to them he is under deep obligation. The Dictionary 
of Hymnology has been constantly at his side, and to that 
unapproached masterpiece he owes a debt on every page. 
Mr. G. J. Stevenson s Methodist Hymn-Book has often sug 
gested an illustrative incident ; Mr. S. W. Duffield s English 
Hymns : their Authors and History, kindly lent him by an 
old friend, the Rev. John Rcacher, and the Rev. Dr. A. E. 
Gregory s fascinating Fernley Lecture, The Hymn-Book of the 
Modern Church, have been of great service. The writer 
would also acknowledge his obligation to Mr. F. A. Jones s 
Famous Hymns and their Authors j the Rev. John Brownlie s 
Hymns and Hymn- Writers of The. Church Hymnary] and 
other books, to which reference is made in the following pages. 

Mr. W. T. Brooke, the expert in hymnology, began the 
preparation of such a volume as this, and his notes have helped 
the writer in various ways, epecially in dealing with the 
problems of the text and authorship of some well-known 

The plan of the present work was fixed by the desire to 
make it a Companion to the Hymn-Book. The introductory 
sections on Wesley Hymns and Hymn-Books and The 
Hymns of the Christian Church will, it is hoped, be found 
useful to those who wish to gain fuller information on these 
subjects than it was possible to give under individual hymns. 
The area covered is so wide that it has been necessary to deny 
oneself the luxury of extended exposition or comment. Any 
corrections, facts, or hints as to famous uses of hymns will 
be welcomed by the writer. 

January, 1906. 

Psalmody, which had been neglected in England beyond 
what some readers would suppose, the Wesleys took up from 
the beginning, with a clear-sighted view of its importance, and 
with a zeal that ensured success. Methodism never could have 
become what it did without its unparalleled hymn-book. That, 
perhaps, has been more effective in preserving its evangelical 
theology than Wesley s Sermons and his Notes on the New 
Testament. Where one man read the homilies and the ex 
position, a thousand sang the hymns. All divisions in Chris 
tendom have a stamp imprinted on their piety, by which they are 
easily known. As to the fervour of Methodism, there can be no 
mistake ; and it is owing largely to the concrete and personal 
character of its psalmody. It does not deal in the calm, in 
tellectual contemplation of abstract themes, however sacred and 
sublime ; but in the experience of believers, as soldiers of Christ, 
"fighting," "watching," "suffering," "working," and "seeking 
for full redemption." You catch in them the trumpet-blast, the 
cry of the wounded, the shout of victory, and the dirge at a 
warrior s funeral. 


Religion in England in 1800-1850. 










There is no exercise that I had rather live and die in, than 
singing praises to our Redeemer and Jehovah, while I might in 
the Holy Assemblies, and now when I may not, as Paul and 
Silas, in my bonds, and my dying pains, which are far heavier 
than my bonds. Lord Jesus, receive my praise and supplications 
first, and lastly, my departing soul. Amen. 

Preface to Version of the Psalms, 1692. 






JOHN WESLEY is the father of Methodist hymnody. On his 
voyage to Georgia in 1735 ^ e was deeply impressed by the quiet 
courage of the German emigrants on board. He refers in his 
Journal to the way in which they calmly sang on when a 
great sea broke over the vessel at the time they were holding 
service. He began to learn German three days after he went 
on board the Simmonds off Gravesend, in order to converse 
with the Germans, and gave his mornings from nine to twelve 
to this study. He was drawn into very intimate relations with 
the Moravians, both on board ship and at Savannah. He 
translated many of their hymns for the use of our own con 
gregations. In 1 737, Lewis Timothy printed for him at Charles- 
town a Collection of Psalms and Hymns, which marks the birth 
of Methodist hymnody".^ Charles Wesley had sailed for England 
in October, 1736, so that he had no share in this little book. 
Its existence was unknown till 1878, when a copy was purchased 
in London for a few shillings. Some years after it was sold for 
^5. and in 1894 24 was refused for it at a sale by auction. 
Through the kindness of Mr. W. T. Brooke, of Hackney, to 
whom the discovery of this treasure was due, a reprint was 
made in 1882. ft contains forty pieces for Sunday, twenty for 
Wednesday or Friday, and eighteen (counting each part as a 
psalm or hymn) for Saturday. Half the contents are from Dr. 


Watts ; seven from John Austen ; six are based on Herbert s 
poems. The Watts selection includes 

Before Jehovah s awful throne. 

I ll praise my Maker while I ve breath. 

Praise ye the Lord : tis good to raisj. 

Awake, our souls ; away, our fears. 

And must this body die ? 

Come, ye that love the Lord. 

O Thou that hear st when sinners cry. 

With joy we meditate the grace. 

How sad our state by nature is ! 

The three hymns by Samuel Wesley junior to God the Father, 
the Son, and the Holy Ghost are included, and his father s 
Behold the Saviour of mankind. There are five translations 
from the German 

No. 14. Thou Lamb of God, Thou Prince of Peace. 
16. O God, Thou bottomless abyss. 
20. My soul before Thee prostrate lies. 
26. Jesu, to Thee my heart I bow. 
40. O Jesu, Source of calm repose. 

and two hymns from Addison 

When all Thy mercies, O my God. 
The spacious firmament on high. 

Canon Ellerton says Wesley s voyage to Georgia was me 
morable as a turning-point in the history of English hymnody. 
The Oxford Methodists soon became friendly with their 
Moravian fellow passengers. John Wesley s impressible nature 
was especially touched by the bright faith and humble, cheerful 
piety of these good people, who sang their beloved Lutheran 
hymns day by day through the most tempestuous weather. 
It was the first time that Anglicans and Lutherans, singers of 
psalms and singers of hymns, had worshipped and travelled 
together in familiar intercourse ; and one of the results of their 
fellowship undoubtedly was the large extent to which hymn- 
singing entered into the devotions of the future Methodist 

Hereby my passage is opened to the writings of holy men 
in the German, Spanish, and Italian tongues. I hope, too, 
some good may come to others thereby. That is Wesley s 
description of one of the benefits conferred on him by the 
mission to Georgia. 


In 1738, after his return to England, John Wesley published 
a Collection of Psalms and Hymns (i2mo, 84 pp., %d. stitched). 
In this appeared his version from the Spanish 

O God, my God, my all Thou art ; 

and from the German 

Thou, Jesu, art our King. 

Shall I, for fear of feeble man. 

All glory to the eternal Three. 

Thou hidden love of God, whose height. 

O Thou, to whose all-searching sight. 

Dr. Watts and the New Version are drawn upon freely, and 
Bishop Ken s three hymns are included. 

Up to this moment Charles Wesley had been silent. His 
poetic genius really awoke on Whit Sunday, 1738, when he found 
the rest of faith. In the previous March he had a serious 
illness at Oxford, and on his recovery wrote two tender hymns. 
One of these, now omitted from the Methodist hymn-book, may 
be described as the first-fruits of his work 

God of my life, what just return 
Can sinful dust and ashes give ? 

I only live my sin to mourn ; 
To love my God I only live ! 

After his conversion, all the springs of Charles Wesley s nature 
burst into song. The Hymns and Sacred Poems published by 
John and Charles Wesley in 1739 is a I2mo volume, pp. xvi, 
223. It consists largely of selections from Gambold and Herbert. 
Charles Wesley s two hymns above mentioned are included, 

Father of Lights, from whom proceeds. 

Lord, I despair myself to heal. 

Jesu, the sinner s Friend, to Thee. 

Jesu ! my great High-priest above. 

The second part marks the beginning of Charles Wesley s 
strength. It opens with the Conversion hymn, Where shall 
my wondering soul begin ? and soon passes into a realm of 
pure gold. 

Here are found 

Thee, O my God and King. 

O Filial Deity. 

And can it be, that I should gain. 


Glory be to God on high. 

O Thou, who when I did complain. 

Eternal Beam of Light divine. 

My God, if I may call Thee mine. 

Peace, doubting heart my God s I am. 

Arise, my soul, arise, Thy Saviour s sacrifice ! 

Saviour, the world s and mine. 

Jesu, my God and King. 

Servant of all, to toil for man. 

Summon d my labour to renew. 

Then follows the bevy of Festival Hymns, of which three are 

Hark, how all the welkin rings. 
Sons of men, behold from far. 
Christ the Lord is risen to-day. 
Hail the day that sees Him rise. 
Granted is the Saviour s prayer. 

Besides some already published, the following translations 
by John Wesley are included : 

O Thou, who all things canst control. 

Jesu, whose glory s streaming rays. 

Into Thy gracious hands I fall.. 

Commit thou all thy griefs. 

Monarch of all, with lowly fear. 

O God, what offering shall I give? 

Jesu, Thy boundless love to me. 

O God, of good the unfathomed sea. 

O God of God, in whom combine. 

Lo, God is here ! let us adore. 

O Thou, whom sinners love, whose care. 

Eternal depth of love divine. 

Thee will I love, my strength, my tower. 

Come, Saviour Jesu, from above (from A. Bourignon). 

Methodism had now found its sacred poet. We turn over 
the leaves of this volume, feeling that 

The rock is smitten, and to future years 
Springs ever fresh the tide of holy tears 
And holy music, whispering peace 
Till time and sin together cease. 


Another volume appeared in 1740, in which we find- 
Christ, whose glory fills the skies. 
Jesu, if still the same Thou art. 
Jesu, Lover of my soul. 
Depth of mercy ! can there be. 
O for a thousand tongues to sing. 
How do Thy mercies close me round ! 

Six of John Wesley s translations From the German are 

Extended on a cursed tree. 

I thirst, Thou wounded Lamb of God. 

Now I have found the ground wherein. 

Holy Lamb, who Thee receive. 

High praise to Thee, all-gracious God ! 

Jesu, Thy blood and righteousness. 

This volume shows signs that the Evangelical Revival has 
begun, for it contains the Hymn for Kingswood Colliers - 
Glory to God, whose sovereign grace ; and one headed, To 
be sung in a Tumult Earth, rejoice; the Lord is King. 
The Lovefeast hymns are also here. The whole collection 
bears out the words of the preface, Some faint description of 
this gracious gift of God is attempted in a few of the following 
verses. This volume was never separately reprinted, but was 
incorporated with the fourth and fifth editions of the 1739 book. 
Thomas Jackson says (Charles Wesley, i. 243), The original 
hymns, among which are some of the finest in the English 
language, display a deep pathos, with all the energy and daring 
of Charles s genius. 

In 1741 Wesley published A Collection of Psalms and 
Hymns, and two pamphlets of Hymns on God s Everlasting 
Love, one issued in Bristol, the other in London. In 1742 the 
first Methodist tune-book was published, with forty-two tunes 
as they are commonly sung at the Foundery. The volume of 
Hymns and Sacred Poems for 1 742 bears the names of John 
and Charles Wesley. The first part has one hymn from the 
German High on His everlasting throne. In the second 
part appears Wrestling Jacob, and these favourite hymns 

O what shall I do, my Saviour to praise? 
O heavenly King, look down from above. 
My Father, my God, I long for Thy love. 
Blessing, honour, thanks, and praise. 


Hark ! a voice divides the sky. 

Omnipotent Lord, my Saviour and King. 

To the haven of Thy breast. 

Jesu, my strength, my hope. 

Happy soul, who sees the day. 

Blest be the dear uniting love. 

None is like Jeshurun s God. 

Vain delusive world, adieu. 

Arise, my soul, arise. 

Many other hymns are also published here which have 
rooted themselves in the life of Methodism. The preface says 
that Christian perfection is the subject of many of the fol 
lowing verses. 

In 1742 Wesley issued twenty-four of the choicest pieces in 
the 1739 volume for twopence, to bring them within reach of 
the poor. 

From this time the stream of publications followed almost 
without intermission. Every national event, every Christian 
Festival, called for its pamphlet of hymns. In 1747 appeared 
Hymns for those that seek and those that have Redemption in 
the Blood of Jes^ls Christ, which the Rev. Richard Green says 
deserves the highest place amongst the group of hymn- 
pamphlets of which it may be regarded as the last. John 
Wesley s estimate of their value is seen from the fact that he 
selected twenty-four out of the fifty-two for inclusion in the 
Large Hymn-Book in 1780. Funeral Hymns, Hymns for the 
Watchnight, Graces before Meat, Hymns for Children, followed 
each other in quick succession. 

In 1749 Charles Wesley published Hymns and Sacred 
Poems in two volumes. A list in his own writing shows that 
his friends subscribed for 1,145 copies, of which 513 were taken 
in London, 136 in Bristol, 129 in Ireland. Many of the 
Societies subscribed for the volumes. The price was 6s. 
The preachers acted as agents, and the money helped the poet 
to set up housekeeping in Bristol. 

John Wesley says, As I did not see these before they were 
published, there were some things in them that I did not 
approve of (Works, xi. 391). The volumes contain expositions 
of Scripture, memorials of events in the lives of friends and in 
the progress of Methodism in all parts of England. Many were 
addressed to his wife before and after their marriage. All the 
Methodists thus shared their poet s joy, or, as he aptly puts it, 


Surely both Jesus and His disciples are bidden. The volumes 
closed with the noble poem on Primitive Christianity. How 
well the subscribers were repaid may be seen by a glance at 
this list of a few of the treasures contained in the volumes 

Thou God of glorious majesty. 

O Jesus, let me bless Thy name. 

O Love divine, how sweet Thou art. 

Saviour, Prince of Israel s race. 

O Jesus, my hope. 

Stay, Thou insulted Spirit, stay. 

All ye that pass by. 

Jesus, Thy far-extended fame. 

Jesu, let Thy pitying eye. 

How happy are they. 

Weary of wandering from my God. 

Jesu, Shepherd of the sheep. 

But can it be that I should prove. 

Omnipresent God, whose aid. 

God of my life, to Thee. 

Jesu, my Truth, my Way. 

My God, I am Thine. 

Jesus, the Conqueror, reigns. 

Soldiers of Christ, arise. 

Thou hidden Source of calm repose. 

Forth in Thy name, O Lord, I go. 

God of almighty love. 

Ye neighbours, and friends Of Jesus, draw near. 

See how great a flame aspires. 

Master, I own Thy lawful claim. 

Come on, my partners in distress. 

Shepherd divine, our wants relieve. 

Come, ye followers of the Lord. 

Again we lift our voice. 

Happy soul, thy days are ended. 

Hark, how the watchmen cry ! 

Ye virgin souls, arise. 

Surrounded by a host of foes. 

Jesus comes with all His grace. 

Come, let us ascend. 

And are we yet alive. 

In 1762 Charles Wesley published Short Hymns on Select 
Passages of Scripture, in two volumes. There are 2,030 hymns, 
ranging over the whole Bible. The preface says, God, having 


graciously laid His hand upon my body, and disabled me for 
the principal work of the ministry, has therefore given me an 
unexpected occasion of writing the following hymns. Several 
of them were on the subject of Christian Perfection, and John 
Wesley had to caution his people against being hurt by what 
they might find in these volumes contrary to the doctrine they 
had long received. This referred to some peculiar expressions 
about spiritual darkness being sent as a means for the improve 
ment of the Christian s graces, and other matters which showed 
that the poet was somewhat morbid and mystical in his 

Charles Wesley took a watchful interest in his sales. He 
mentions that Mr. Salthouse, who was to have been his com 
panion to Bristol, could not leave the books at London without 
great loss and disappointment of my subscribers. J. Jones 
proved a broken reed, and the poet expresses his resolve to 
look after his books himself on his return to Bristol. During 
the imprisonment of Earl Ferrers in 1760, Miss Shirley gave 
Charles Wesley a guinea for his hymns. 

When he died he left three small quarto volumes of hymns 
and poems, a poetic version of a considerable part of the 
Psalms, which appeared in the Arminian Magazine. But the 
most interesting legacy was five quarto volumes of hymns on 
the Gospels and Acts of the Apostles in manuscript, with notes of 
revision. Finished, April 24, 1765. 0.A. The revisal finished, 
April 24, 1774. 0.A. Another revisal finished, January 28, 
1779. 0.A. A third revisal finished, February 29, 1780. 0.A. 
A fifth revisal finished, August 26, 1783. 0.A. A sixth finished, 
October 28, 1784. 0.A. The seventh, if not the last, January 
n, 1786. Gloria Tri-uni Deo! The last finished, May n, 
1787. Hallelujah. 

John Wesley thought some of them bad ; some mean ; 
some most excellently good. They give the true sense of 
Scripture, always in good English, generally in good verse. 
Many are equal to most, if not to any, he ever wrote ; but some 
still savour of that poisonous mysticism, with which we were 
both not a little tainted before we went to America. 

Canon Ellerton says, No English hymn-writer approaches 
Charles Wesley in copiousness. Of course, in so vast a 
collection there must be many repetitions, and many pieces 
that we no longer remember or care for ; but yet it is only 
doing justice to these famous men to say that the depth of 


spirituality, the reverent tone, and the clear grasp of truth 
which as a whole the hymns exhibit is truly marvellous. 

We now approach the question of Methodist hymn-books. 
In 1741 Wesley published A Collection of Psalms and Hymns, 
price, bound, is. It contained 160 pieces. After Wesley s 
death, Dr. Coke doubled it by adding other hymns, and the 
Conference of 1816 recommended it to the use of our congrega 
tions on the Lord s Day forenoon. It thus came to be known as 
The Morning Hymn-book. It fell into disuse on the publication 
of the Supplement of 1831. In 1753 John Wesley issued Hyvms 
and Spiritual Songs, intended for the use of real Christians of 
all Denominations. Col. iii. 9-1 1 (i2mo, pp. viii., 124). It was 
printed by William Strahan, London, and sold for is. It is 
a collection from Hymns and Sacred Poems, 1739, I 74, 1 74~- 
There are 84 hymns, or, counting each part separately, 114. 
This was the Methodist hymn-book in use from 1753 to 1780, 
and it continued to be used in the smaller and poorer societies 
long after 1780. Twenty-four editions were issued in thirty- 
three years. The Redemption Hymns (price 6d.} were fre 
quently bound up with this collection. Wesley says in his 
preface of 1780, that when asked to prepare a new hymn-book, 
he replied, You have such a collection already (entitled Hymns 
and Spiritual Songs), which I extracted several years ago from 
a variety of hymn-books. There was also a volume of Select 
Hymns, published in 1761. Wesley described it as a collection 
of those hymns which are (I think) some of the best we have 
published. This, therefore, I recommend preferable to all 

In 1780 he issued A Collection of Hymns for the Use of 
the People called Methodists (price 3-r., sewed, I2mo, pp. xvi, 
504). The preface is dated October 20, 1779. Methodism 
had never lacked hymn-books. Wesley says, It may be 
doubted whether any religious community in the world has 
a greater variety of them. The people were, in fact, be 
wildered in the immense variety. A strong desire was felt 
for a cheap and portable book, with a sufficient selection of 
hymns for all ordinary occasions. Wesley took great pains 
with his task. It is not so large as to be either cumbersome 
or expensive ; and it is large enough to contain such a variety of 
hymns as will not soon be worn threadbare. It is large enough 
to contain all the important truths of our most holy religion, 


whether speculative or practical ; yea, to illustrate them all, 
and to prove them both by Scripture and reason ; and this is 
done in a regular order. The hymns are not carelessly jumbled 
together, but carefully ranged under proper heads, according 
to the experience of real Christians. So that in effect this 
book is a little body of experimental and practical divinity. 
In what other publication of the kind have you so distinct and 
full an account of Scriptural Christianity ? such a declaration 
of the heights and depths of religion, speculative and practical ? 
so strong cautions against the most practical errors, particu 
larly those that are now so prevalent ? and so clear directions for 
making your calling and election sure, for perfecting holiness 
in the fear of God? James Martineau (Life, ii. 99) abundantly 
confirmed that statement : After the Scriptures, the Wesley 
Hymn-book appears to me the grandest instrument of popular 
religious culture that Christendom has ever produced. 

After Wesley s death, the book went through a succession 
of alterations. In the edition of 1797, twenty-four of the hymns 
he selected were omitted, and sixty-five others inserted. The 
Conference of 1799 appointed a committee to reduce it to its 
primitive simplicity, as published in the second edition, but it 
was not entirely successful. Methodism had to wait till 1904, 
when, concurrently with the new Methodist Hymn-Book, an 
edition was published which is an exact reprint of the volume 
as it left Wesley s hands. 

In 1831 a supplement was added to Wesley s hymn-book, 
and in 1875 it was revised, and a new supplement prepared. 

The fact that the early publications of the Wesleys bear 
the name of both brothers has made it difficult to distinguish 
between their work. Dr. Osborn said that his own inquiries 
had led him to think it likely that Mr. John Wesley contributed 
more largely to these joint publications than is commonly sup 
posed ; and that the habit of attributing almost everything 
found in them to his brother, is scarcely consistent with a due 
regard to accuracy (Poetical Works, viii. xv.). 

Against this may be set John Wesley s statement in the 
preface of the Large Hymn-book, 1780 : But a small part of 
these hymns is of my own composing. Richard Watson, in 
the first edition of his Life of Wesley, actually attributed all 
the translations to Charles; and though he modified this in 
a later edition, he still held that there was internal evidence 
of Charles Wesley s manner. Miss Wesley, however, doubted 


whether (Jackson s Charles Wesley, ii. 456) her father knew 
German. Dr. Julian says, It has been the common practice 
for a hundred years or more to ascribe all translations from the 
German to John Wesley, as he only of the two brothers knew 
that language ; and to assign to Charles Wesley all the original 
hymns except such as are traceable to John Wesley through 
his journals and other works. In this Dictionary, this course 
has been adopted throughout. That principle has been followed 
in the index to The Methodist Hymn-Book for 1904. It is 
possible that more light may yet be thrown on this difficult 
question ; but if John Wesley suffers injustice, substantial 
justice is at last done to his brother. The Evangelical Revival 
seems to have silenced John Wesley s muse, whilst it woke up 
Charles to a poetic fervour which only ceased with his last breath. 
He had begun to write poetry in Georgia. General Ogle- 
thorpe s wife told her husband s father, in a letter from America, 
that Charles Wesley was staying with them. She added, he 
has the gift of verse, and has written many sweet hymns 
which we sing. On his return to England, he was making 
poetry from his conversion to his death-bed. On March 15, 
1744, he was summoned to \Vakefield to answer a foolish 
charge of disloyalty, and wrote on the way a hymn in which 
he committed himself into the hands of his Master ; when he 
won the day, he poured out his gratitude in a hymn of thanks 
giving. He rode with a loose rein, jotting down his thoughts 
on a card. He tells his wife, I crept on, singing or making 
hymns, till I got unawares to Canterbury. 

Canon Ellerton says, As time went on, the hymn-writing 
passed almost entirely from the hands of John Wesley into 
those of the younger brother. The Rev. John Kirk reckoned 
that in the Selection which the brothers left behind them for 
use throughout the Wesleyan congregations, out of 771 hymns, 
626 were by Charles and 33 by John Wesley. 

The only time when we clearly see John Wesley burst into 
poetry is when Grace Murray was torn from him. John 
Wesley s contribution to Methodist worship-song was that 
unlocking of the treasures of German hymnody in which he 
was a pioneer. His fine taste and sound judgement, which were 
greatly needed in dealing with the luscious Moravian hymns, 
were also employed in the revision of his brother s work, to 
its advantage and to the formation of a high standard in such 
matters in Methodist circles. His words (Sermon 117, Works, \\\. 


294) written in August, 1789, show how careful he was to avoid 
any expression that savoured of familiarity in addressing God. 

In the Index of 1875 Charles Wesley s name only appeared 
once, as Mr. C. L. Ford points out, in an introductory note, 
not very conspicuous, which probably not one in a thousand 
reads. Also, the W used in cases of uncertainty, and in one 
case where there is no doubt at all, Jesu, Lover of my soul, 
is misleading. For in almost all these cases the probability is 
very largely in favour of Charles Wesley s authorship. 

For some years a strong desire had been felt for the revision 
of the 1875 hymn-book, and in 1900 the Conference appointed a 
Committee to consider the principles on which it should be 
carried out. After careful consideration, it was felt that it 
would be impossible to retain Wesley s Large Hymn-book in 
its, separate form, as many pieces in it had passed out of use, 
and no satisfactory arrangement could be secured if two books, 
an old and a new, were thus set side by side. The Committee 
therefore recommended that an entirely new arrangement 
should be adopted. Conference approved this recommendation. 
Great regret was felt that so venerable a Methodist manual of 
devotion and of theology a mirror of the spiritual activities 
of the Evangelical Revival a poetical Pilgrim s Progress, 
should thus be recast, but provision was made that it should be 
issued as a separate volume in the exact form it left John 
Wesley s hands. The Conference of 1901 appointed a Committee 
of Revision, which acted with the friendly co-operation of 
representatives of the Methodist New Connexion and the 
Wesleyan Reform Union. The Methodist Church of Australasia 
also joined in the work by correspondence. 

The Committee had first to decide what hymns should be 
excluded from the new collection. The utmost care was used 
to retain every hymn that had endeared itself to the Methodist 
people or become recognized as an embodiment of Methodist 
theology. In many cases the omission of a verse or verses 
rescued a whole hymn from hopeless neglect. It was found 
that about 300 hymns might safely be omitted. When this 
difficult part of its task had been done, the Committee set 
itself to study hymn-books and other sources from which 
new hymns might be drawn. Special pains were taken to make 
adequate provision for the growing requirements of public 
worship in all its parts, especially for the Lord s Day and the 
Seasons, the needs of children and young people, and the varied 


aspects of Christian service and philanthropy in all their 
modern developments. The addition of the Canticles has 
greatly enriched Methodist services. 

Sir Henry H. Fowler paid fitting tribute at one meeting to the 
pre-eminent service rendered by the Rev. W. T. Davison, D.D., 
as chairman of the Committee. His tact, his impartiality, his 
appreciation of strongly conflicting opinions, his vast and varied 
knowledge of hymnology, and his unflinching loyalty to Metho 
dism, are only some of the qualifications which added distinction 
to a memorable Presidency. The work of the Rev. Nehemiah 
Curnock as senior secretary of the Hymn-book Committee and 
secretary of the Tune-book Committee was invaluable, and 
earned the special thanks of the Conference. An enormous 
amount of labour was put into the preparation of indexes. The 
Index of Texts in the 1875 Hymn-book contained 2,000 
references to its 5,000 verses ; the present index has about 
5,600, though the hymns have a hundred fewer verses. Refer 
ences to the Apocrypha have been added, and intimation given 
where the Prayer-book Version of the Psalms bears more 
directly on the hymns than the Authorized Version. Mr. H. 
Arthur Smith, M.A., on whom, with the Rev. G. A. Bennetts, 
B.A., and Mr. Tombleson, the burden of preparing this Index 
fell, says, To preachers who are careful in their choice of hymns 
bearing upon their subject and text, the benefit of such references 
will be obvious enough. In many cases, indeed, it will be found 
that the Bible texts referred to are quoted as having suggested 
the language rather than the thought of the hymn. If such 
cases are not a direct help to the preacher as such, they are 
certainly of interest to the student, especially to the student of 
the Wesley poetry, illustrating, as they do, the poet s method 
and mental processes. Extensive as this collection of texts now 
is, it might have been added to indefinitely, for there are many 
cases in which every line of a verse of Wesley glances at a 
distinct passage of Scripture. 

The Rev. H. Arnaud Scott had the main responsibility of 
preparing the Index of Subjects, and here also our Church will 
reap the benefit of much laborious work. The Biographical 
Index, the Alphabetical Index, and the Index to the Verses were 
prepared by the present writer as one of the Secretaries. Dr. 
Davison was responsible for the Preface and the arrangement 
of the hymns, and the headings of the various sections which 
so skilfully blend the new headings with the old, and preserve 


on many a page the phrases so long and happily familiar in 
Methodist worship. 

The task of revising the old hymns so as to remove ex 
pressions which might distract attention or offend a modern 
taste was not the least anxious part of the Committee s work. 
It has been done with the minimum of change, yet it has 
added materially to the value and effectiveness of the book. 

The Tune-book Committee took the utmost possible care in 
the adaptation of tunes to the hymns. It was an untold advantage 
to have so distinguished a musical editor as Sir Frederick Bridge, 
and he entered with enthusiasm into the great task of moulding 
Methodist music for a generation. He secured the co-operation 
of nearly all the leaders in the musical profession of the day 
Sir C. H. H. Parry, Sir A. C. Mackenzie, Sir George C. Martin, 
Sir Charles V. Stanford, Sir Walter Parratt, Dr. Keeton of 
Peterborough, Dr. Peace of Liverpool, Dr. Bridge of Chester, 
Mr. W. G. Alcock, among many others. There is no man, no 
matter how great his distinction in the musical world, who has 
not counted it an honour to be asked to write tunes for the 
Wesley hymns. The Appendix of old tunes such as Diadem, 
Calvary, Sovereignty, Lydia, and Praise, is a very happy 
feature of the book, and these will often be used for special 

The Rev. A. E. Sharpley thinks the outstanding glory of 
the book will be the fine treatment of those old Charles Wesley 
hymns which, associated with specially composed tunes by 
writers of the highest order, will renew their youth, and with a 
new lease of life will ring out again their fervid message, needed 
as much in this twentieth century as in the eighteenth, so that 
the characteristic doctrines of Methodism, emphasized by 
these old hymns, and fragrant with their breath of " revival," 
will once more become popular in our churches, and resound 
again throughout the land. The old tunes which the Wesleys 
sang, reset in some cases by the skilful hand of Sir F. Bridge, 
will become increasingly popular. 


r* O 


o -1 



H h 


a. a. cu^ 1 - 1 .- 

. ro 2 

_; ^ : a 


1-1 r~ i^ 

O O C 


S O 



"*"* DH Qj CH OH X CH ** *S CH C*M C-j 

Q^ p^ ^H p^ p , PJ ^"- < Q_| p_| PJ 

^ o X ^ o" 

o" Sr = : C rgcoSir 


-T - C G 

: " 

. . 

s C T3 O 

QPQ P5)-) 



;M;;J;J<U; ^^: JO^J 

"-3 rt ^5 1 " * iC*" 1 

o rt 

6 .Q .... 

C c 1 ^sy oj" o-^" r Gl^ i 

-g^^S ftg S-Sg fin~ 
" & ^?^S E? -9 Sri S .2 H S .g g 

^2 Q 91 * u^ c/5: ^ tl : Z^ : ^ -^^G 

13^-^ -.a "s-c >;t; a,Srt -^ ->s rt uS 

Z ^ 1 I a 5 ^2^ 2 ^ gg^ 

r^^^ 1 :u5 S : rtS a " 

">-io ^jS * *_c 

ti ii -^3 ij rj ^i O 

gc^ CJ-S 8 gjn-y 

5g : 2 ^||l.glal 

oco *Gc; ^;2-c-.^5rt 
^ Ji 

c ^^ i? h^ i? **^ ^ ^- QW ^; ** 1 ^ rt u r\ " t-H ^^ zz "^ ^r^ c ^ *-* J u ^r 

KM,Ovo J H t oa>.o^-i;T l rt v 53 ,oy "M 1 or- L ,^hHX t - c, < ^* >Si 

\J v * <*-( ^j. W-H /-) v*H Q QJ C3 **H Q "" i U(-H ^H vj tj Q v*i ^_^ 

t/; ^ t/i f^. rt w tyjvjOJc/j^lw yjyj W 8 CO . M *) M M 5^ 09 ^^ 

c.-riGc^ccT3ca CG cic>>c2Gc>c^ 

^ s^^ ll^ll^l^ ^ 1^ e^ a^ l^g |J l^fj |^,| 1^8 


ex ex a, a, a, ex a. 

CXexexeXexfX SX 

O O 




A FEW facts concerning the Church s praise will be of interest 
in such a volume as this. The subject may be pursued with 
growing delight in the pages of Dr. Julian s monumental 
Dictionary of Hymnology. The vastness of the subject can 
be gauged when we remember that we have above 400,000 
hymns, in more than two hundred different languages and 

Augustine says a hymn is a song with praise of God. If 
thou singest and praisest not God, thou utterest no hymn. A 
hymn, then, containeth these three things : song, and praise, 
and that of God. Praise, then, of God in song is called a 
hymn. Gregory Nazianzen put it thus: Modidata laus est 
hymnus? A definition in the Cottonian MS. says a hymn must 
be praise of God or of His saints, be capable of being sung, and 
be metrical. Lord Selborne, in his Book of Praise^ holds that 
1 a good hymn should have simplicity, freshness, and reality of 
feeling ; a consistent elevation of tone, and a rhythm easy and 
harmonious, but not jingling or trivial. Its language may be 
homely, but should not be slovenly or mean. Affectation or 
visible artifice is worse than excess of homeliness ; a hymn is 
easily spoilt by a single falsetto note. Nor will the most 
exemplary soundness of doctrine atone for doggerel, or redeem 
from failure a prosaic, didactic style. 

If that standard were strictly applied, all our hymn-books 
would shrink in size, and many of her cherished treasures would 
lose their place In the Church s praise. Happily for us all, it Is 
not possible to apply It. 

Lord Byron s tribute to the first great leader of church music 
gains new meaning as we trace his influence in succeeding ages. 
David s lyre grew mightier than his throne, conveys after all 
but a faint expression of the ever-growing influence of that 


minstrel king who opened a new door in the side of sacred 
literature a Bible within a Bible. The Psalms were our Lord s 
hymn-book, from which He and His disciples gathered comfort 
when, having hymned, they went forth to the Mount of Olives. 
Ambrose bears witness to the charm of the Psalter in the fourth 
century, when he says that if other parts of the Scripture were 
read in church you could scarce hear anything, but when the 
Psalter was read all were silent. St. Augustine found in those 
faithful songs and sounds of devotion, which exclude all swelling 
of spirit, a voice to express his most intense and varied feeling 
in the crisis of his life at Milan. What utterances would I 
send up unto Thee in those Psalms, and how was I inflamed 
towards Thee by them, and burned to rehearse them, if it were 
possible, throughout the whole world, against the pride of the 
human race (Confessions, x. 4, 87). The Psalms early found 
their place in English church life. When the watchman who 
had been posted on the tower of Lindisfarne saw the signal of 
Cuthbert s death for which he had been waiting, and hurried 
with the news into the church, the brethren of Holy Island 
were singing the words, Thou hast cast us out and scattered 
us abroad ; Thou hast also been displeased ; Thou hast shown 
Thy people heavy things ; Thou hast given us a drink of deadly 

The distinctively Christian hymn has its root in the poetry 
and worship of the Old Testament, whose songs and rhythmical 
passages passed directly into the services of the Greek Church. 
The Alleluia was early incorporated with Christian song. 
Jerome notes how the Christian ploughman shouted it at his 
work. Sailors encouraged one another by a loud alleluia as 
they plied the oar. St. Germanus of Auxerre and his soldiers 
used the word as their battle-cry when they won the Alleluia 
victory over the Picts and Scots in 429. It became the 
recognized Easter morning salutation, and soon gained a fixed 
position in the liturgies of the day, especially on the great 
festivals. The Ter Sanctus, derived from the hymn in Isa. 
vi. 3, had also been used in Jewish ritual. The Hosanna 
which so constantly accompanies it in early liturgies was partly 
the echo of the Triumphal Entry, but partly also of the older 
refrain used at the Feast of Tabernacles. Antiphonal singing, 
which Ignatius introduced among the Greeks at Antioch, may 
be traced to the choir of the old Jewish temple. The refrains 
and short ejaculations of praise which are a marked feature of 


Greek hymns are also a legacy from the Jewish to the Christian 

The great hymns of the Nativity, which we owe to St. Luke s 
research, were probably used as canticles at a very early period. 
They may fairly be described as the first and grandest songs of 
the Christian Church. The rhymic fragments in the Epistles 
throw some light on the hymns which St. Paul bids the 
churches at Ephesus and Colossae use. Awake, thou that 
sleepest, and arise from the dead, and Christ shall give thee 
light, perhaps bears the evidence of such use. Two of the 
faithful sayings of the Pastoral Epistles and the grand frag 
ment (i Tim. iii. 16), on our Lord s Incarnation and triumph, 
betray a similar origin. Clement of Alexandria s Bridle of 
Steeds untamed, is the oldest of all Christian hymns. Its 
phraseology is adapted to the perfect Gnostic of the second 
century, but there is nothing in its bright versicles full of 
childlike trust in Christ, as the Shepherd, the Fisher of Souls, 
the Everlasting Word, the Eternal Light that is not to be 
found in the pages of Holy Writ. The greatest early hymnist, 
Gregory Nazianzen, who wrote in classic metres, has been com 
pared to our own Ken. Certain passages in his troubled history 
furnish a striking parallel to the life of our devout and high- 
souled bishop. Gregory s morning and evening hymns are far 
inferior to Ken s, but in all his other productions the Greek 
hymn-writer distinctly bears the palm. 

The compositions of Synesius lie on the borderland between 
Christianity and Neo-Platonism, but they contain many fine 
specimens of speculative adoration of the Triune Godhead, 
such as the Platonic philosophy inspired. Sophronius, Patri 
arch of Jerusalem in 629, was the author of long poems on 
the chief events of New Testament history. That on the 
Holy Places has special interest from the insight it gives into 
the appearance of Jerusalem and its sacred sites in the seventh 
century. Basil speaks of the Thanksgiving at Lamp-lighting, 
which was already old in the latter half of the fourth century. 
The Greek form of the Gloria in Excelsis is of early date, 
and the Te Deum seems to have had a Gallican origin. These 
facts form landmarks in the history of early hymnody in the 

The younger Pliny tells us in his famous letter to Trajan 
that the Christians were accustomed to meet before day, and 
to sing a hymn Christ as God, by turns, one after another. 


There was, however, a certain reserve as to their general 
introduction into the services of the Church. Antioch indeed 
adopted this form of praise so early as 269, but even in the 
fourth and fifth centuries the more conservative monastics had 
scruples as to the use of anything save the Psalms. The 
Council of Braga in Spain, which met in 561, actually forbade 
the use of hymns. They seem, indeed, to have made their 
reputation out of doors among the people, and thus gradually 
to have established their right to a place within the Church. 
Hymns have in all ages been a favourite means of propaganda. 
The early heretics were quick to perceive their efficacy as a 
vehicle for spreading their own opinions. The Church was not 
slow to learn the same lesson. The Gnostic hymns of his day 
led Ephrem the Syrian to adopt similar metres and rhythms. 
His metrical homilies, sung in the religious services, were 
longer than hymns and more distinctly didactic in character, 
but they rendered great service to the churches of Syria. The 
Arians of Alexandria and Constantinople taught their songs to 
millers, sailors, and merchants. Athanasius and Chrysostom 
thus learned what an important part hymns might play in the 
service of orthodoxy, and used the weapon with great success. 

Greek hymnology reached its most splendid development at 
the close of the eighth century. St. Andrew of Crete, whose 
Great Canon, 2,500 strophes in length, is sung entire on 
Thursday in Mid-Lent cum labore multo et pulmonum fatiga- 
tione, is one of the chief hymnists of the time. The strophes 
of his canon have not the point of those of John of Damascus, 
and make no use of refrains. The aim of it is penitential ; a 
spirit of true penitence breathes through it, it has many beauti 
ful passages, and is rich in allusions to the personages of the 
Bible, either as warnings or examples to the penitent, but its 
excellences are marred by repetition and prolixity. The Laura 
of St. Sabas, between Jerusalem and Bethlehem, became the 
centre of a school of hymn-writers, of whom Cosmas and John 
of Damascus hold foremost rank among the Greek ecclesiastical 
poets. The Canon on the Ascension, by John of Damascus, is 
full of triumph, and gladness, and dramatic realization. His 
Easter Canon is the grandest effort of sacred poetry in the 
Greek Church. A spirit of rapt contemplation is the chief 
characteristic of Eastern hymnody. Where an English hymn 
opens up the human blessings, and seeks to bring home the 
great truths of religion to heart and conscience, the Greek 


hymnist is absorbed with the doctrine itself. The human 
aspect is either made secondary or entirely overlooked. The 
contrast between the genius of the Greek and the Latin race is 
strikingly evident in the hymnology of the two churches, as 
indeed in the whole course of their history. One is speculative, 
the other practical. The Eastern hymns on the divine per 
fections and the Incarnation differ widely from our self- 
regarding mode of praise. This habit of thought has, however, 
its disadvantages. By its discouragement of the development 
of human emotion, aspiration, and benefit, the range of subjects 
and reflection is narrowed, and in the later poets the repetition 
of the same types, epithets, and metaphors, issues in sameness, 
conventional diction, and fossil thought. It is impossible to 
avoid the conviction that the great bulk of Greek hymns would 
have had a richer value if inspiration had been sought in the 
deep spiritual analysis of St. Paul, or the interpretation of the 
changing moods of the soul, which are of such preciousness in 
the Psalms. 

We have dwelt in some detail on Greek hymnody because 
the East first taught the value of hymn-singing to the Latin 
Church. Hymns made their way with Christianity as it spread 
over the Roman Empire. Jerome, indeed, complains in the 
preface to his Commentary on the Galatians that they were 
unacceptable in Northern Gaul, but that region was a striking 
exception to the rule. The hymns were at first sung in the 
original Greek, for Latin had not yet come into common use. 
It is somewhat surprising to find that no name can be asso 
ciated with any Latin hymn till we arrive at the times of St. 
Hilary and Pope Damasus. Ambrose of Milan is the founder 
of Latin hymnody. It was he who taught the whole congre 
gation to take its share in singing the psalms and hymns 
which, up to that time, had been recited by individuals singly 
or by clerks. During his memorable struggle with the Arian 
Empress, Justina, the Archbishop and his faithful people 
enlivened their long vigils with hymns of praise and trust. 
Augustine adds that this singing was imitated by many, yea, 
by almost all of Thy congregations throughout the rest of the 
world. 3 The effect which the Ambrosian hymnody produced 
on St Augustine finds memorable expression in the Confessions. 
How greatly did I weep in thy hymns and canticles, deeply 
moved by the voices of thy sweet-speaking Church ! The voices 
flowed into mine ears, and the truth was poured forth into my 


heart, whence the agitation of my piety overflowed, and my 
tears ran over, and blessed was I therein. A learned prefect 
of the Ambrosian Library at Milan has paid a well-deserved 
tribute to the style of the great prelate s hymns clear, sweet, 
and yet vigorous, grand, and noble. Closeness of thought is 
combined with singular brevity of expression. Archbishop 
Trench shows how suitably the faith, which was in actual 
conflict with the powers of the world, found utterance in such, 
hymns as these, wherein is no softness, perhaps little tender 
ness, but a rock-like firmness, the old Roman stoicism trans 
muted and glorified into that nobler Christian courage which 
encountered, and at length overcame, the world. 5 

Benedict expressly adopted the hymns of Ambrose and his 
successors in his Order of Worship. The vast community 
which owned the rule of himself and his successors spread 
rapidly over Europe. Its customs and usages of worship were 
followed in England as well as over the north of Europe, and, 
with local variations, in the remainder of Western Christen 
dom. The glorious strains of the hymn Exultet jam angelica 
turba coelorum, said to have been composed by Augustine 
when a deacon, were sung by the deacon at the Benediction 
of the Paschal Candle. The name of Benedict must therefore 
be linked with that of Ambrose in the history of Latin hymnody. 
Prudentius of Spain wrote some noble hymns, which found 
their way into general use. Before the eleventh and twelfth 
centuries closed the place of hymns in public services had been 
fixed and settled. They found their way into the Missals, 
Breviaries, and other offices of that time. Each church also 
added local hymns in honour of its own founders and patrons. 
With a few striking exceptions, the clergy and the monks had 
become the chief poets of the age. Their verses were no 
longer confined to the direct worship and praise of the Creator, 
of Christ, of the Holy Ghost; to the honour of the Blessed 
Virgin and of the Apostles, and certain principal saints, and 
appropriated to the various solemnities of the Church relating 
to them, such as were those of Ambrose, Gregory, Prudentius 
Fortunatus, and their successors. They became amplified and 
refined into eulogies, descriptions of, and meditations upon, the 
Passion and Wounds of Christ, on His Sacred Countenance, 
on His Cross, on His Sweet Name, on the Vanity of Life, on 
the Joys of Paradise, on the Terrors of Judgement ; into 
penitential exercises, of the Holy Sacrament, of the lives and 


sufferings of numerous Saints most especially into praises of 
the Blessed Virgin, on her dignity, on her Joys and Dolours. 

When Jumieges was destroyed by the Normans in 851, 
some of its monks took refuge at St. Gall, bringing their 
Gregorian Antiphonary with them. The anthem preceding the 
Gospel, which was known as the Gradual, ended on Festal 
days with a long Alleluia, which was a musical jubilation on 
a certain number of notes, called Neumes, without words, on 
the final A ; also called the Sequentia, as following thereon. 
These Neumes owed their origin to two chanters sent by Pope 
Adrian to Charlemagne. One opened a school at Metz, the 
other became musical preceptor in the monastery of St. Gall, 
where he was detained by illness. The Neumes were ex 
ceedingly difficult to remember. A young monk called Notker 
was therefore delighted to find that in the Jumieges music 
words had been attached corresponding to the number of the 
Neumes. This made it comparatively easy to recall the 
cadences. He set himself to contrive words for other musical 
Sequences sung at the different festivals of the year. Every 
note now had a corresponding word attached. These un- 
rhymed Sequences became known as Notkerian Proses. 
Gradually they were rhymed, and increased in beauty and 
popularity. Then an entirely novel and original system both 
of versification and music, derived from popular airs, was 
introduced by the church musicians in the north of France. 
The Sequences composed by Adam of St. Victor are singularly 
fine and impressive. His musical and flowing verses are 
saturated with Scriptural truth and imagery. The Dies Irae, 
almost the solitary Sequence which Italy has produced, and 
the Stabat Mater dolorosa are among the most precious 
treasures thus bequeathed to Christendom. Its latest gems 
were due to Thomas Aquinas, but at the beginning of the four 
teenth century the glory had departed from Latin hymnology. 

King Alfred tells us that when Aldhelm saw how the people 
who had flocked to attend mass at Malmesbury trooped away 
from the church before the sermon, he took his stand, disguised 
as a gleeman, on a bridge which they must cross, and gathered 
them round him to hear his songs, with which he generally 
managed to weave a little instruction. The anecdote suggests 
that sacred songs formed part of the gleeman s repertory. The 
hymn which Ceedmon composed whilst sleeping in the stable 
is the earliest piece of Saxon poetry extant. Cuthbert also 


refers to a hymn sung by Bede in his last illness. No collection 
of mediaeval English hymns has yet been made. If some one 
would undertake this task, considerable light might be thrown 
on the devotions of the laity in olden times. But if we know 
little of English hymnody in these early days, Latin hymns 
were widely used in our island down to the time of the Refor 
mation. The English Reformers unhappily refused them a 
place in the Book of Common Prayer, even though they formed 
an integral part of the offices on which that book was based. 
Luther, on the other hand, who had learned to love these 
hymns in the monastery, freely used them after he broke with 
Rome. Two renderings of Veni Creator are the only traces 
of Latin hymnody in the Book of Common Prayer. But if such 
hymns were dying out, the fashion of Psalm-singing was 
mastering the people. It quickly became an integral part of 
the national life. On the accession of Elizabeth, the enthusiasm 
aroused by the Psalter was almost as great as that with which 
Clement Marot s version had been greeted in France, or at the 
field-preaching in the Netherlands. Sometimes six thousand 
voices were thus raised in praise at St. Paul s Cross after 
the sermons of the bishops. Psalms were introduced at St. 
Antholin s, and quickly spread to other London churches. It 
is amusing to read that certain men and women from London 
disturbed the six-o clock matins in Exeter Cathedral by singing 
psalms. They were prohibited by the Dean and Chapter, but 
were supported by the Queen s Visitors, Jewel, and other in 
fluential men, who sharply reproved the authorities. The Dean 
and Chapter appealed to Archbishop Parker, but he bade them 
permit and suffer congregations to sing or say the godly 
Prayers set forth and permitted in this Church of England. 
This use of godly prayers as equivalent to psalms is interesting. 
In June, 1559, permission to sing hymns in public worship was 
granted by a royal injunction. For the comforting of such 
as delight in music, it may be permitted that in the beginning 
or end of Common Prayer, either at morning or evening, there 
may be sung an hymn or such-like song to the praise of 
Almighty God in the best melody and music that may be 
devised, having respect that the sentence of the hymn may 
be understood and perceived. 

Thomas Sternhold, the father of English metrical psalmody, 
died ten years before this injunction was issued. He was 
groom of the robes to Henry VIII, who bequeathed him a 


legacy of a hundred marks. His psalms were originally com 
posed for his own godly solace, and sung by him to his 
organ. His young master, Edward VI, chanced to overhear 
them, and invited Sternhold to repeat them in his presence. 
The first edition of nineteen psalms was dedicated to the King. 
Wood says that Sternhold had musical notes set to the Psalms, 
and hoped that the courtiers would sing them instead of their 
amorous and obscene songs. His psalms are godly ballads in 
the older form of common measure, known as the Chevy Chace 
measure, with only two rhymes. It was not till 1562 that the 
complete Psalter was published by John Daye. It was some 
years later before it assumed its final shape. Sternhold himself 
is responsible for forty versions. John Hopkins, who seems to 
have been a Gloucestershire clergyman and schoolmaster, 
wrote sixty, which are also in common metre, but with four 
rhymes to a stanza. William Whittingham was the scholar of 
the company. He had fled from the Marian persecution to 
Geneva, where he married Calvin s sister and succeeded Knox 
in the pastorate of the exiled English congregation. He had 
a prominent share in the preparation of the Genevan Bible. 
On his return to England he was made Dean of Durham. 
During his tenure of office he protested against the wearing of 
habits, and is said to have destroyed the image of Cuthbert, 
but he has the merit of having introduced metrical canticles 
into the Cathedral services. The Old Version has twelve 
psalms of Whittingham s. Few books have had so long a 
career of influence. Psalm-singing soon came to be regarded 
as the most divine part of public worship. When a psalm was 
read the heads of the worshippers were covered, but all men sat 
bare-headed when the psalm was sung. 

Thomas Mace, in his Musics Monument, 1676, speaks of 
psalm-singing in York Minster before the sermon, during the 
siege of 1644. When that vast concording unity of the whole 
congregational chorus came thundering in, even so as it made 
the very ground shake under us, oh, the unutterable ravishing 
soul s delight ! in the which I was so transported and wrapped 
up in high contemplations, that there was no room left in my 
whole man, body, soul, and spirit, for anything below divine and 
heavenly raptures ; nor could there possibly be anything to which 
that very singing might be truly compared, except the right ap 
prehension or conceiving of that glorious and miraculous quire, 
recorded in the Scriptures at the dedication of the Temple. 5 


In the revision of the Prayer-book in 1661-2 the famous 
rubric was inserted after the third Collect at Morning and 
Evening Prayer, In quires and places where they sing, here 
followeth the Anthern. Authority was thus given by Church 
and State to the introduction into the service at this point of an 
anthem, which was to be chosen by the minister. Hymns in 
verse were used as well as unmetrical passages of Scripture, set 
to music by Blow, Purcell, and other composers. There was 
no technical meaning such as we now attach to anthems, but 
metrical hymns were given a right of way into the service. 

The New Version by Tate and Brady, published in 1696, 
did not easily displace the Old. Bishop Beveridge, in 1710, 
made a vigorous onslaught on it as fine and modish, flourished 
with wit and fancy, gay and fashionable. He says one vestry 
had cast it out after it was introduced by the clergyman. 
Beveridge strenuously defends the Old Version as a venerable 
monument of the Reformation. 

In Scotland, where services had been established in the ver 
nacular after the -breach with Rome, the metrical psalm was 
preferred to the chanted prose psalm, both because it was 
more convenient for popular use and was deemed to be nearer 
to the Hebrew structure. The Psalter has, indeed, had a 
mighty influence upon the Scottish mind and heart. So late 
as 1749 metrical psalmody was the only part of the service in 
which Scotch congregations joined. The singing of hymns, 
other than the Paraphrases of 1741-81, did not become at all 
general among the United Presbyterians till after 1852. The 
Established Church was eighteen years later, and the Free 
Church three years later still. Calvin had adopted Marot s 
version of the Psalms, and when Marot himself fled to Geneva 
the Reformer induced him to revise his earlier versions and 
add new ones. After his death Beza continued the work. In 
the completed Psalter published in 1562, forty-nine versions 
are by Marot, the rest by Beza. French tunes and French 
metres found their way from this collection into the Scotch 
Psalter. Sternhold s psalms were also known at Geneva, and 
thence exerted some influence on Scotland. The Dundie 
Psalmes, or Gude and Godlie Ballates, was the first version 
used in Scotland. The book was probably issued in a rudi 
mentary form as early as 1568. The earliest perfect edition 
we possess, that of 1578, is a poetical miscellany. It contains 
sixteen spiritual Sangis, eleven from the German, one from 


the Latin ; twenty Ballatis of the Scripture, one of which is 
from the German. Its last edition is entitled Psalmes of David 
with uther new pleasand Ballatis Translatit out of Enchiridion 
Psalmorum to be sung. Twenty-two psalm versions are in 
cluded, thirteen of them being from the German ; three hymns 
from the German, one from the Latin ; seven adaptations from 
secular ballads, and thirty-six other items. Some of the pieces, 
though rude, have a wonderful pathos, and even beauty. Read 
ing the anti-papal satires, one does not wonder at the rage they 
excited among the Roman ecclesiastics. 

In 1564 appeared the complete Scotch Psalter, prepared by 
order of the General Assembly. Thirty-nine of the versions were 
by Sternhold, thirty-seven by Hopkins, sixteen by Whittingham, 
twenty-five by Kethe. The Assembly ordained that every 
minister, reader, and exhorter should have and use a copy. 
Charles I sought to enforce the use of another version, which was 
largely the work of William Alexander, Earl of Stirling. The 
opposition aroused led Alexander largely to rewrite his version. 
It was then bound up with Laud s luckless Service Book of 1637, 
which was indignantly rejected by all Scotland. The General 
Assembly was restored, and Alexander s monopoly came to an 
untimely end. When the Westminster Assembly met, in 1643, 
Parliament instructed it to prepare a Psalter for use in both 
kingdoms. This was done with much care. But the General 
Assembly of the Church of Scotland was not satisfied with the 
result. It therefore appointed four persons to make further 
revision. The book was published in 1650, and is to this day 
the one Psalter used by Presbyterian Scotland. Even though 
sometimes rude in style, its faithfulness, vigour, and terseness 
cannot be denied. It is woven into the very fibre of the 
national religion. 

The popularity of psalm-singing entirely destroyed the 
influence of Latin hymnody in England. During the Refor 
mation epoch we catch a few echoes of Luther s muse. With 
the exception of two pieces, nearly the whole of Coverdale s 
Goostly Psalmes and Spiritual Songs is a more or less close 
rendering from the German. It was a misfortune that Cover- 
dale s example was not followed ; but Calvin s influence was 
dominant, and he was not prepared to admit anything into 
public worship save paraphrases of Scripture, and even of 
Scripture little outside the Psalms became the stern rule of our 
hymnody for the next century and a half. 


The metrical paraphrases, which were partly liturgical, but 
mainly drawn from Scripture, gradually prepared the way for 
hymns. The real cradle of English hymns is the English 
Bible. That volume seemed to the Reformers the divinely 
given wellspring of praise. Much of it actually consisted of 
songs of praise, and in those days of heated theological debate 
rigid adherence to the actual language of the Bible appeared 
to be the one safeguard against error. The Song of Solomon 
was most frequently reproduced in these paraphrases, but 
twelve chapters of the Acts of the Apostles, St. Paul s Epistles, 
and other somewhat unlikely parts of Scripture were versified. 
It was thought that the Bible was universally capable of musical 
expression. This feeling, though strained unnaturally, bore 
good fruit. That grand note of our greatest hymns, impreg 
nation with Scripture, is in great measure the heritage of the 
paraphrases. Dr. Watts is careful to state in the preface to 
his hymns that he might have brought some text . . . and 
applied it to the margin of every verse. To the paraphrases, 
also, we owe the division of our hymns into objective and sub 
jective. Their free and joyous praise with the less intro 
spective expressions of sorrow and penitence are a heritage 
from the Psalms ; the delineation of more subtle emotions and 
moods is mainly the reflection of the New Testament para 
phrases. The free grouping of texts which characterized the 
later paraphrases naturally led to the type of hymn with which 
we are familiar in Watts. The habit of sermon and com 
mentary made it an almost irresistible impulse to interweave 
the familiar parallel passages, to make one passage a theme of 
expansion by others, to omit and combine for the sake of unity ; 
all the while, as they believed, keeping within the letter of 
Scripture. Then came the license of some connecting verse as 
a piece of machinery. And only one step more converted the 
Scriptural Paraphrase into the Scriptural Hymn. Dr. Watts 
gave a somewhat loose interpretation to the word paraphrase, 
but he kept the thought steadily in view. His first hymn, 
Behold the glories of the Lamb, is based on Rev. v., and his 
best poetry bears the same stamp. 

Before the publication of Wither s collection our hymns 
were few in number. They had already, however, won a place 
in English devotion. Dr. Donne often had his own verses, 
Wilt Thou forgive that sin ? sung in his presence at St. Paul s. 
George Herbert, on the last Sunday of his life, called for his 


viol and sang to its accompaniment his own words, The 
Sundays of man s life. F. B.P. s Hierusalem, my happie home, 
which was written before 1601, is one of the treasures of English 
hymnody. In 1623, George Wither gained permission to have 
his Hymns and Songs of the Church bound up with every copy 
of the Metrical Psalms. Besides the usual paraphrases, it con 
tained hymns for all the festivals. Instead of fame and profit, 
however, the work brought him persecution and loss. In 1641, 
many of these pieces were republished in Hallelujah, Britairfs 
Second Remembrancer, dedicated to the Long Parliament. 
That collection cannot be accused of any want of variety, for 
When Washing, On a Boat, Sheep-shearing, House-warming, 
For Lovers, Tailors, Jailer, Prisoner, Member of Parliament, 
are some of its headings. 

We owe to this period some fine hymns. Samuel Cross- 
man, Prebendary and afterwards Dean of Bristol, published 
in 1664 some pieces which are still sung with delight in many 
a congregation, Jerusalem on high, and Sweet place, sweet 
place alone. Ken s three hymns were written within ten years 
of that time ; Richard Baxter s tender hymn of resignation, 
Lord, it belongs not to my care, appeared in 1681. 

Singing almost became a lost art for Nonconformity during 
the rigour of the Conventicle Act. An amusing account of the 
way in which Benjamin Keach succeeded in gradually restoring 
it to the worship of his own Baptist church is given in Mr. 
Spurgeon s history of his Tabernacle. Keach had risked much 
for devotional music. His congregation had been surprised by 
its singing. He had himself been trampled on by a trooper s 
horse and thrown into prison, but his conviction that singing 
the praises of God was a holy ordinance of Jesus Christ was 
only deepened by such troubles. He wrote a little book in 
defence of hymns, and managed at last to get them safely 
restored to Dissenting worship. Keach also published two 
volumes of hymns. Other collections soon sprang up. Dr. 
Watts made a memorable advance on his predecessors. Dr. 
Julian pays a high tribute in the Dictionary of Hymnology to 
the soft richness of his diction ; his free, vigorous rhythm, 
especially in his long metres ; and to the pervading joyfulness 
and buoyant faith which light up even his saddest hymns. 
Watts often complained of the fetter put on him by the old 
narrow metres, as well as by the necessity of giving each line 
a complete sense in itself, and sinking it to the level of a whole 


congregation. His faults are bombast and doggerel, but to 
him we owe that proportion of parts and central unity which 
have become so marked a characteristic of our hymns. Those 
written before his time have little unity. The change originated 
probably in the slow singing, which limited the number of 
verses ; in the clerk s habit of skipping and combining verses 
in the metrical psalms ; and in the preacher s desire to con 
dense into a closing hymn the substance or application of his 
sermon. Watts s Psalms and Hymns soon took the place of all 
others in Nonconformist worship, and long held undisputed 

The work which Watts began was carried on by the Wesleys, 
who are almost as interesting from the hymnologist s as from 
the Church historian s point of view. The old Rector of 
Epworth Samuel Wesley was the author of the Good Friday 

Behold the Saviour of mankind 
Nailed to the shameful tree, 

which was found lying singed on the grass after his parsonage 
had been burned down ; Samuel Wesley, jun., usher at West 
minster School, wrote The Lord of Sabbath let us praise, and 
other hymns of high merit ; John Wesley s translations from 
the German relinked English hymnody to that of Germany, 
and his fine classic taste raised the whole tone of Methodist 
praise. Dr. Abel Stevens says, John Wesley was rigorously 
severe in his criticisms, and appeared to be aware that the 
psalmody of Methodism was to be one of its chief providential 
facts at once its liturgy and psalter to millions. But after 
all, says Canon Overton in his interesting biographical article, 
* it was Charles Wesley who was the great hymn-writer of the 
Wesley family perhaps, taking quantity and quality into 
consideration, the great hymn- writer of all ages. His evan 
gelical conversion opened his lips in praise, and to the end 
of his days he sang on with undiminished fervour. He is 
said to have | written six thousand five hundred hymns, and 
though, of course, in so vast a number some are of unequal 
merit, it is perfectly marvellous how many there are which 
rise to the highest degree of excellence. ... It would be 
simply impossible within our space to enumerate even those 
of the hymns which have become really classical. The saying 
that a good hymn is as rare an appearance as that of a comet 


is falsified by the work of Charles Wesley ; for hymns, which 
are really good in every respect, flowed from his pen in quick 
succession, and death alone stopped the course of the perennial 

Charles Wesley s hymns were one of the chief factors in the 
making of Methodism. Mr. Garrett Horder says, For spon- 
taneityof feeling, his hymns are pre-eminent. They are songs 
that soar. They have the rush and fervour which bear the soul 
aloft. Dr. S chaff writes, It is a remarkable fact that some 
of the greatest religious revivals in the Church as the Refor 
mation, Pietism, Moravianism, Methodism were sung as well 
as preached, and written into the hearts of the people, and 
that the leaders of those revivals Luther, Spener, Zinzendorf, 
Wesley were themselves hymnists. The force of those words 
will be felt by every student of church history, not least by those 
who are familiar with the work of Mr. Moody and Mr. Sankey 
in England and Scotland. Mr. Sankey said, I find it much 
more difficult to get good words than good music. Our best 
words come from England ; the music which best suits our 
purpose comes from America. 

A few hymns crept into the Scottish Psalter of 1564-5, 
but they do not seem to have received direct ecclesiastical 
sanction. None of them were transferred to the Psalter of 
1650, or to the Translations and Paraphrases. The General 
Assembly having already made various unsuccessful attempts 
to secure a suitable collection of sacred songs, appointed a 
Committee, in 1742, to prepare a volume of Scripture para 
phrases. Some of the Scotch contributions are good, but the 
collection of 1741-81 is hardly what might have been expected 
from the gifts and graces of the ministers of the Church of 
Scotland at that time. 

The article on Children s Hymns in the Dictionary of 
Hymnology by Mr. W. T. Brooke, whose acquaintance with 
early English hymnody, the editor says, is unrivalled, will 
repay careful study. The early vernacular carols and hymns 
do not appear to have been composed expressly for children, 
though young folk naturally rejoiced to sing them. The history 
of juvenile hymnody begins with the Reformation. Wither s 
Hallelujah contains a hymn or two for the young, and Herrick 
wrote a child s grace. Jeremy Taylor s Golden Grove contained 
some Festival Hymns fitted to the fancy and devotion of 
the younger and pious persons, apt for memory, and to be 


joined to their other prayers. Dr. Watts was the first great 
hymn-writer for the young. His Divine and Moral Songs for 
Children mark an epoch in this branch of our hymnody. The 
numerous editions published in town and country for more 
than a century showed what a need these songs supplied. 
Charles Wesley also remembered the children. His Gentle 
Jesus, meek and mild is perhaps the chief classic among our 
nursery hymns. As Sunday schools sprang up in all parts of 
the country, psalms and hymns for the young multiplied. Jane 
and Ann Taylor s Hymns for Infant Minds have endeared 
themselves to every generation since they were written. Mr. 
Brooke thinks Mrs. Alexander s Hymns for Little Children 
unequalled and unapproachable, whilst the Methodist Sunday 
School Hymn-Book ranks first in merit of any collection for 
children yet made. Certainly the Church s later gift of song 
has been abundantly consecrated to the service of the nursery 
and the Sunday school. 

Germany surpasses all other lands in its wealth of hymns. 
The number cannot fall short of a hundred thousand ; about 
ten thousand have become more or less popular. Ever since 
the Reformation, Germany has been adding to her treasury of 
sacred song. Some of the most exulting strains were sung 
amid the conflicts of the Reformation, others belong to later 
days of quickening and revival. Thus these hymns constitute 
a most graphic book of confession for German evangelical 
Christianity, a sacred band which enriches its various periods, 
an abiding memorial of its victories, its sorrows, and its joys, 
a clear mirror, showing its deepest experiences, and an eloquent 
witness for the all-conquering and invincible life-power of the 
evangelical Christian faith. In the Middle Ages German 
hymnody is full of hagiolatry and Mariolatry. Luther was 
himself the first evangelical hymnist. He gave the people the 
Bible, through which God spoke to their hearts; he gave them 
the hymn-book, by which they poured out their hearts to God. 
Dr. Schaff styles Luther the Ambrose of German hymnody. 
His sacred songs proved, next to the German Bible, the most 
effective missionaries of evangelical doctrines and piety. Others 
caught his spirit, and used their gifts of sacred song to promote 
the Reformation cause. German hymnody had its dark age 
between 1757 and 1816, when Rationalism wrought havoc in 
the country. Purists set themselves to remove the uncouth 
language, irregular rhymes, antiquated words, and Latinisms, 



which disfigured many old hymns. Klopstock altered twenty- 
nine of them. He was followed by a swarm of hymnological 
tinkers and poetasters who had no sympathy with the theology 
and poetry of the grand old hymns of faith ; weakened, diluted, 
mutilated, and watered them, and introduced these mis-improve 
ments into the churches. The original hymns of rationalistic 
preachers, court chaplains, and superintendents, now almost 
forgotten, were still worse, mostly prosy and tedious rhymes on 
moral duties. . . . Instead of hymns of faith and salvation, the 
congregations were obliged to sing rhymed sermons on the 
existence of God, the immortality of the soul, the delights of 
reunion, the dignity of man, the duty of self-improvement, the 
nature of the body, and the care of animals and flowers. Yet 
this was the classic age of German literature. A better time 
dawned at last ; rich in hymns which combine the old faith 
with the classical elegance of form, sound doctrine with deep 

Any one who wishes to appreciate the labours of Dr. Julian 
and his staff of helpers should turn to the annotations and 
biographical sketches which form the staple of his huge 
Dictionary. Twelve columns deal with the text of the Dies 
Irae, discuss its authorship, liturgical use, and translations, of 
which there are more than a hundred and fifty. Daniel says 
every word of this glorious sequence is weighty, yea, even a 
thunderclap. Archbishop Trench grows enthusiastic in his 
description of the triple rhyme falling on the ear like blow 
following blow on the anvil. Thomas Celano s confidence in 
the universal interest of his theme made him handle it with an 
unadorned plainness which renders it intelligible to all. His 
Great Judgement hymn has written its own history broad and 
deep on the Middle Ages. What influence a hymn may exert is 
seen in St. Bernard s Jesu, dulcis memoria. It was probably 
written when he was in retirement, smarting under the indig 
nation of his contemporaries over the disastrous failure of the 
Second Crusade, of which he had been the preacher. It is 
true that his Joyful Rhythm on the Name of Jesus labours 
under the defect of a certain monotony and want of progress, 
but the fascination of the theme and the tenderness and warmth 
of the minstrel s touch have made the hymn a sacred heritage. 
A few hymns have been more extensively translated into English, 
but no other poem in any language has furnished to English 
and American hymn-books so many hymns of sterling worth 


and well-deserved popularity. St. Bernard seems as if he had 
scattered abroad the sacred fire and raised up a whole choir of 
singers who shared his own devotion. Around Luther s most 
famous hymn Ein feste Burgist unserGott the battle-song 
of the Reformation, a history of its own has gathered. Jesu, 
Lover of my soul, is one of Charles Wesley s lyrics, the popu 
larity of which increases with its age. Few hymns have been 
so extensively used. The transformations of its first four lines 
make them unique as an editorial curiosity. Dr. Julian knows 
no portion of a stanza which has undergone so many alterations. 
He awards the palm for popularity among Charles Wesley s 
hymns to Hark ! how all the welkin rings. Amongst English 
hymns, it is equalled in popularity only by Toplady s " Rock of 
Ages," and Bishop Ken s Morning and Evening hymns, and is 
excelled by none. In literary merit it falls little, if anything, 
short of this honour. 

Roman Catholicism during the second half of this century 
has given us a group of hymn-writers whose names have been 
household words among all the churches. It is a significant 
fact that John Henry Newman, Frederick W. Faber, Edward 
Caswall, and Frederick Oakeley, the chief hymn-writers of that 
communion, were all clergymen of the Church of England, 
and went over to Rome. Before Newman s accession Roman 
Catholics were scarcely aware of the treasures of hymnody 
in their own office-books, or awake to the vast possibilities 
of congregational singing. Considering how many are the 
hymns of singular power and beauty, venerable also, through 
their long use, which are contained in the Roman Missal, 
Offices, and Breviary, it is surprising that Roman Catholic 
poets did not long before the present century render them more 
frequently into English verse. There were some attempts in 
this direction. The Jesuit Southwell, who suffered for treason 
in Queen Elizabeth s reign, wrote a few good hymns and carols. 
The English Roman Catholics who settled on the Continent 
during days of persecution issued some translations from the 
Latin with versions of the Old Church hymns. Dryden s trans 
lation of Veni, Creator Spiritus, and Pope s Vital Spark, were 
notable Romanist contributions to the general service of praise. 
But it is Cardinal Newman who ranks as one of the great 
restorers of Roman Catholic hymnody. His most popular 
hymn, Lead, kindly light, was indeed written before he re 
nounced Anglicanism, and his Tract On the Roman Breviary, 


published in 1836, contained translations of fourteen Latin 
hymns. He carried on this work when he sought a new home. 
Dr. Julian holds that his influence on hymnody has not been 
of a marked character. He says, two brilliant original pieces, 
and a little more than half a dozen translations from the Latin, 
are all that can claim to rank with his inimitable prose. We 
are inclined to consider this a just verdict, yet much may be 
said for Mr. Earle s view in the article on Roman Catholic 
Hymnody. He thinks Newman s influence, as in himself a 
type of rhythmical utterance, and the author of several hymns 
and translations of supreme [excellence, has been deep and 
widespread. His Praise to the Holiest in the height, from 
the Dream of Gerontius, is also a noble hymn, though it has 
not attained the popularity of the earlier piece. Edward 
Caswall s version of St. Bernard s Joyful Rhythm on the Name 
of Jesus has become a national treasure. It was published in 
his Lyra Catholica two years after he resigned his living and in 
the year before he was received into the Roman Catholic com 
munion. Caswall s translations of the Latin hymns are only 
surpassed in popularity by those of Dr. Neale. His faithfulness 
to the original and his purity of rhythm go far to explain the 
charm of his renderings. Frederick Faber, the most fruitful of 
modern Romanist hymnists, did more than any other man to 
promote congregational singing in his adopted communion. 
He certainly perceived and appreciated, as a scholar, and from 
his standpoint as a Roman Catholic, the double advantage 
possessed by a church which sings both in an ancient and 
modern tongue, making twofold melody continually unto God. 
He did not prize the less the magnificent hymns of Christian 
antiquity in Latin, because he taught congregations to sing in 
the English of to-day. In the preface to his Jesus and Mary, 
he says it was natural that an English son of St. Philip 
(Neri) should feel the want of a collection of English Catholic 
hymns fitted for singing. The few in the Garden of the Soul 
were all that were at hand, and of course they were not 
numerous enough to furnish the requisite variety. As to trans 
lations, they do not express Saxon thoughts and feelings, and 
consequently the poor do not take to them. The domestic 
wants of the Oratory, too, keep alive the feeling that something 
of the sort was needed. Hence Faber became a hymnist. He 
had already written hymns which became very popular with 
a country congregation. We gather that he refers to Elton in 


Huntingdonshire, where he was rector before he left the Anglican 
Church. He had been taught the power of hymns before he 
went over to Rome. We may add that he learned his art 
from Protestant models, for he set himself to emulate the 
simplicity and intense fervour of the Olney hymns and those of 
the Wesleys. Speaking of them as a whole, Faber s hymns are 
too luscious and sentimental ; nevertheless some of them are 
treasures which we would be sorry indeed to lack in our 
Common Book of Praise. Mr. Earle says, To these three 
Cardinal Newman, Caswall, and Faber the Roman Catholic 
hymnody in England principally owes its revival. Anglicanism 
produced them all. Roman Catholic congregations thus owe 
no small debt to the Church of England, and in some sense 
they have well repaid it. Our noblest hymns are dear alike to 
all sections of the Church. They show that deep down beneath 
all our differences lie great fundamental truths in which true 
Christian people are at one. Such hymns are what Dean 
Stanley would have called the homely facts which turn away the 
wrath kindled by an anathema, by an opinion, by an argument. 
The hymns which Romanist and Protestant alike delight to 
sing are a step towards that true catholicity of spirit which, amid 
all our divergences, we delight to cultivate. 

As Henry Ward Beecher puts it, There is almost no 
heresy in the hymn-book. In hymns and psalms we have a 
universal ritual. It is the theology of the heart that unites men. 
Our very childhood is embalmed in sacred tunes and hymns. 
Our early lives and the lives of our parents hang in the atmo 
sphere of sacred song. The art of singing together is one that 
is for ever winding invisible threads about persons. 

England is a nation of hymn-singers. Mr. Stead says, The 
songs of the English-speaking people are for the most part 
hymns. For the mmense majority of our people to-day the 
minstrelsy is that of the hymn-book. And this is as true of our 
race beyond the sea as it is of our race at home. Surely those 
hymns which have most helped the greatest and best of our 
race are those which bear, as it were, the hallmark of heaven. 

A guide to the development of the Church s song and to some 
of its national divisions may be found by studying the names 
and numbers that follow. 

THE PSALMS : Venite, 982 ; Jubilate, 985 ; Cantate, 987 : 
Deus Misereatur, 989. 


THE GOSPEL HYMNS: Benedictus, 984; Magnificat, 986; 
Nunc Dimittis, 988. 


Ambrose, 902, 903 ; Te Deum, 983, 30 ; Veni, Creator 
Spiritus, 228, 751 ; Veni, Sancte Spiritus, 237 ; Dies Irae, 
844, 845. 

St. Bernard of Clairvaux, St. Bernard of Cluny, Notker, 
Santeiiil, St. Theodulph. 

Translators: Cosin, Dryden, Chandler, Irons, Neale, 
Caswall, Oakeley, Ray Palmer, Williams, Winkworth. 


St. John of Damascus, 178 ; Anatolius, 915 ; St. Joseph the 
Hymnographer, 835. Translator : Neale. 


Luther, Weisse, P. Herbert, Stegmann, Lowenstern, Rin- 
kart, Gerhardt, Scheffler, Richter, Neumark, Schiitz, Dessler, 
E. Lange, Schmolck, Dober, Freylinghausen, J. Lange, Rothe, 
Zinzendorf, Gellert, Tersteegen, Spangenberg, Claudius, 
Bahnmaier, Spitta. 

Translators : John Wesley, Carlyle, Winkworth, Cox, 
Alexander, Borthwick, Findlater, Foster and Miller, Massie, 
Pope, Campbell, P. Pusey. 

FRENCH HYMNS : Bourignon, Monod. DANISH : Inge- 
mann. SPANISH : Xavier and 429. 


Old Version : Sternhold, Kethe, 14, 2. 

New Version: Tate and Brady, 17, 20, 78, 131, 298, 510. 

Milton, Grossman, More, Baxter, Ken, Addison, Watts, 
Doddridge, the Wesleys, Cowper, Newton, Cennick, Byrom, 
Toplady, Olivers, Harvey. 

Borthwick, Bruce, Clephane, Cousin, Findlater, Small. 

IRISH : Kelly, Denny, Potter, Mrs. Alexander. 

WELSH : W. Williams. 

AMERICAN : J. W. Alexander, Bliss, Bryant, Brooks, Coxe, 
Davies, Doane, Duffield, Duncan, Dwight, Gladden, Holmes, 
Hosmer, Lathbury, March, Miller, Ray Palmer, Rankin, Sears, 
Whittier, Wolcott. 


( The number in parentheses which follows the name of the writer of a 
hyrr.n indicates the hymn under which a biographical sketch of that 
writer -will be found. ) 

Hymn 1. O for a thousand tongues to sing. 

Hymns and Sacred Poems, 1740; Poetical Works of f. and C. 
IVesley, vol. i. 299, headed, For the Anniversary Day of One s 
Conversion." Eighteen verses. It begins 

Glory to God, and praise, and love 

Be ever, ever given, 
By saints below and saints above, 

The Church in earth and heaven. 

On this glad day the glorious Sun 

Of Righteousness arose ; 
On my benighted soul He shone, 

And fill d it with repose. 

The seventh verse is 

O for a thousand tongues to sing 
My dear Redeemer s praise ! 

Charles Wesley was converted on May 21, 1738, so that this 
hymn was probably written about May 21, 1739. The poet tells 
us nothing about the day, save that at Mrs. Claggett s he met 
Whitefield, Cennick, and other friends. It is said that in May, 
1739, Charles Wesley spoke to Bohler about confessing Christ, 
and received the reply, Had I a thousand tongues, I would 
praise Him with them all. The famous verse was thus sug 
gested to one who never failed to make use of good material. 


George Whitefield, on April 14, 1739, after receiving letters 
from some of his Bristol converts, exclaims, O that I had a 
thousand tongues with which to praise my God. 
Mentzer s hymn 

O dass ich tausend Zungen hatte, 

had been published in 1704, and may have suggested Boiler s 
phrase. It takes quite a different line from Charles Wesley s 

R. Conyers introduced the hymn into his Psalms and Hymns, 
1767. In Wesley s Hymns and Spiritual Songs, 1753, it is No. 
44, and is headed Invitation of Sinners to Christ. Its premier 
place in the Wesleyan hymn-book since 1780 has given it a 
hold on universal Methodism such as scarcely any other hymn 
possesses. It is also the first hymn in The Methodist Hymnal 
(1905) of America. The Rev. E. Theodore Carrier describes it 
as A Church bell calling to Worship. The sentiment of the 
first verse is earlier than Bohler. 

And if a thousand tongues were mine, 
O dearest Lord, they should be Thine ; 

And scanty would the offering be, 
So richly hast Thou loved me. 

Charles Wesley was born at Epworth on December 8, 1707, 
and died in Marylebone, March 29, 1788. He was educated at 
Westminster School and Christ Church, Oxford. Mr. Garret 
Wesley offered to adopt him, and he had what his brother 
John used to call a fair escape from being drawn into the 
world of rank and fashion. He was the first Oxford Methodist, 
and went to Georgia as secretary to General Oglethorpe. 
He was converted on Whit Sunday, 1738, and John Wesley 
on the following Wednesday. The first effort of his muse 
which is preserved was addressed to his sister Martha before 
her marriage. His conversion unlocked his soul, and for half 
a century he was the poet of the Methodist revival. John 
Wesley said truly in the obituary of his brother, which was 
read at the Conference of 1788, His least praise was his talent 
for poetry. He was a restless evangelist, a glorious preacher, 
a brave soldier of Christ. It is, however, as the Sweet Singer 
of Methodism that he will always be remembered. Poetry 
was for him a sixth sense. Every experience of his own inner 
life, every phase in the history of the Evangelical Revival, every 
Christian festival, every national event, furnished him with 


opportunities for song. He wrote about 6,500 hymns, and only 
death put a period to his music. His most touching and tender 
note is his swan-song on his death-bed (821). 

At Bristol on Saturday, April 25, 1741, Charles Wesley 
says, Our thanksgiving-notes multiply more and more. One 
wrote thus : "There was not a word came out of your mouth 
last night but I could apply it to my own soul, and witness it 
the doctrine of Christ. I know that Christ is a whole Saviour. 
I know the blood of Christ has washed away all my sins. I 
am sure the Lord will make me perfect in love before I go 
hence, and am no more seen. 

O for a thousand tongues to sing 
My dear Redeemer s praise ! 

Mr. Stead says, The first man whom this hymn helped 
was Charles Wesley himself. Given the first place in the 
Methodist hymn-book, it may be said to strike the key-note of 
the whole of Methodism, that multitudinous chorus, whose 
voices, like the sound of many waters, encompassed the 

Mortimer Collins writes, Wesley s hymns are as much 
in earnest as Dibdin s sea-songs. I suspect Charles Wesley 
the poet did as much as John Wesley the orator for the per 
manence of Methodism. The magnetism of personal influence 
passes away ; but the burning life of that wondrous psalmody, 
sung Sunday after Sunday by congregations full of faith, is 

Southey says of the Wesley hymns, Perhaps no poems 
have ever been so devoutly committed to memory as these, nor 
quoted so often upon a death-bed. The manner in which they 
were sung tended to impress them strongly on the mind ; the 
tune was made wholly subservient to the words, not the words 
to the tune. 

Isaac Taylor wrote, There is no principal element of 
Christianity, as professed by Protestant churches ; there is no 
moral or ethical sentiment peculiarly characteristic of the 
gospel ; no height or depth of feeling proper to the spiritual 
life, that does not find itself emphatically and pointedly and 
clearly conveyed in some stanzas of Charles Wesley s hymns. 

Earl Selborne regarded Charles Wesley as more subjective 
and meditative than Watts and his school ; there is a didactic 
turn even in his most objective pieces (as, for example, in his 


Christmas and Easter hymns) ; most of his works are sup 
plicatory, and his defects are connected with the same habit of 
mind. He is apt to repeat the same thoughts, and to lose force 
by redundancy he runs sometimes even to a tedious length ; 
his hymns are not always symmetrically constructed, or well 
balanced and finished off. But he has great truth, depth, and 
variety of feeling ; his diction is manly, and always to the 
point ; never florid, though sometimes passionate and not free 
from exaggeration ; often vivid and picturesque. 

Canon Overton says, Regarded merely as literary com 
positions, many of Charles Wesley s hymns attain a very high 
standard of excellence. They will bear, and indeed require, 
the closest analysis, in order to discover their hidden beauties. 
The Evangelical Revival, Chap. VI. 

Hymn 2. All people that on earth do dwell. 


Appeared first in Dayis Psalter, 1560-1. In the Angk-Genevan 
Psalter of 1561 twenty-five Psalm versions of Kethe s are given, 
including Psalm c. It is not in the English Psalter of 1562, but was 
added to the Appendix in 1564. 

Ver. I. Mirth, in the Scottish Psalter of 1650, is taken from the 
common metre version of the psalm in the older English Psalters. 

Ver. 2. Kethe wrote, We are His folcke, or people. The printer 
turned it into flocke by error, and it has kept its place. 

Kethe is said to have been a Scotchman. He was an exile 
at Frankfurt 1555, at Geneva 1557, Rector of Childe, Okeford, 
near Blandford, in 1561 ; his connexion with that living ceased 
about 1593. 

Dr. Julian says the Old Hundredth first appeared in the 
enlarged edition of the French Genevan Psalter of 1551 as the 
tune to Psalm cxxxiv. The first half of the tune is a musical 
phrase found in various combinations, but the latter part and 
the form of the whole was by Louis Bourgeois, editor of the 
Psalter. Kethe s version was apparently written for this tune. 

In Merry Wives of Windsor (Act ii. sc. i) Mrs. Ford 
says, I would have sworn his disposition would have gone to 
the truth of his words ; but they do no more adhere and keep 
place together than the Hundredth Psalm to the tune of Green 
Sleeves. Bunyan makes our country birds sing the last verse 
to Christiana before she goes down into the Valley of Humiliation. 


Longfellow introduces Priscilla, in the Courtship of Miles 
Standish, iii. 40 

Singing the Hundredth Psalm, that grand old Puritan anthem, 
Music that Luther sang to the sacred words of the Psalmist. . . . 
Open wide on her lap lay the well-worn psalm-book of Ainsworth, 
Printed in Amsterdam, the words and the music together, 
Rough-hewn, angular notes, like stones in the wall of a churchyard, 
Darkened and overhung by the running vine of the verses. 
Such was the book from whose pages she sang the old Puritan 

Hymn 3. Before Jehovah s awful throne. 

ISAAC WATTS, D.D. (1674-1748). 

From The Psalms of David imitated in the Language of the New 
Testament, 1719. 

Watts s version marks the passage from psalm-singing to hymn- 
singing. Nonconformists felt that in his two books they had such a 
provision for psalmody as to answer most occasions of the Christian s 
life. The first two verses ran 

Sing to the Lord with joyful voice ; 

Let ev ry land His name adore ; 
The British isles shall send the noise 

Across the ocean to the shore. 

Nations attend before His throne 
With solemn fear, with sacred joy ; 

Know that the Lord is God alone ; 
He can create and He destroy. 

In his Charlestown Collection, I737 Wesley omitted ver. I, and 
altered the first part of ver. 2 to the form now adopted 

Before Jehovah s awful throne, 
Ye nations, bow with sacred joy. 

Watts s fourth verse is omitted 

We are His people, we His care, 
Our souls and all our mortal frame; 

What lasting honours shall we rear, 
Almighty Maker, to Thy name? 

Isaac Watts was born at Southampton, and was the 
eldest of the nine children of Enoch Watts, a Nonconformist 


schoolmaster, who twice suffered imprisonment for his religious 
convictions. The poet s grandfather, Thomas Watts, sailed with 
Blake, and blew up his ship during the Dutch War in 1656, 
perishing along with her. The boy was taught Greek, Latin, 
and Hebrew by Mr. Pinhorn, Rector of All Saints, Southampton, 
and head master of the Grammar School. In 1690 he entered 
the Nonconformist Academy at Stoke Newington, kept by 
Rev. Thomas Rowe, who was also pastor of the Independent 
Church at Girdlers Hall. After about four years he returned 
home at the age of twenty, and spent two years in Southampton. 
Large part of his Hymns and Spiritual Songs, published 
1707-9, was written during these two years, and sung from 
manuscript at the Independent chapel. Behold the glories of 
the Lamb is said to have been his first effort. He complained 
to his father, one of the deacons at the meeting-house, of the 
jolting metre of the psalms sung and the dull hymns of William 
Barton, which long held the field because of the lack of good 
stuff, and was told somewhat sharply to produce something 
better. The result was seen next Sunday, when his first hymn 
was sung, with a little allusion to his reprover at the end 

Prepare new honours for His name, 
And songs before unknown. 

He was asked to write another hymn for the following week. 
For two years he produced a new one each Sunday. He was the 
first to understand the nature of the want in public worship, and 
led the way in providing for it. For six years he was tutor 
to Sir John Hartopp s son at Stoke Newington. He preached 
his first sermon when he was twenty- four, and in 1698 became 
assistant, and in 1702 pastor, of the famous Mark Lane Chapel, 
which Sir John Hartopp and other noted persons attended. 
His health soon began to fail, and in 1712 he became the guest 
of Sir Thomas Abney. In the Abney family he remained for 
thirty-six years, first at Theobalds, in Herts, a hunting lodge of 
James I, and then for thirteen years at Stoke Newington. Once 
when Lady Huntingdon called on him, he said, Madam, you 
have come to see me on a very remarkable day. This day 
thirty years I came hither to the house of my good friend, 
Sir Thomas, intending to spend but a week under his hospitable 
roof, and I have extended my visit to thirty odd years. Sir, 
said Lady Abney, what you term a long thirty years visit, I 
consider as the shortest visit my family ever received. 


His Logic was once a famous book, and his Catechisms, 
Scripture History, and other works, were used largely in the 
training of the young. He was buried in Bunhill Fields, and a 
monument was erected to him in Westminster Abbey. It is 
said that his income never exceeded ^100 a year, of which he 
spent a third in charity. 

Dr. Watts was not much above five feet in height, but Dr. 
Johnson says the gravity and propriety of his utterance made 
his discourses very efficacious. He was a master in the art 
of pronunciation, and had wonderful flow of thoughts and 
promptitude of language. Johnson s praise halts when he 
approaches the hymns. His devotional poetry is, like that of 
others, unsatisfactory. The paucity of his topics enforces per 
petual repetition, and the sanctity of the matter rejects the 
ornaments of figurative diction. It is sufficient for Watts to 
have done better than others what no man has done well. 

His Horae Lyricae appeared in 1706 ; Hymns and Spiritual 
Songs, 1707 ; Divine and Moral Songs for the Use of Children, 
prepared for Lady Abney s three little daughters, 1715 ; Psalms 
of David, 1719. 

James Montgomery called him the inventor of hymns in our 
language. The extreme poverty of hymns at that time ensured 
his work marvellous popularity. He docs not always rise to the 
height of his task, but he wrote for ordinary people. The meta 
phors are generally sunk to the level of vulgar capacities. If the 
verse appears so gentle and flowing as to incur the censure of 
feebleness, I may honestly affirm that it sometimes cost me 
labour to make it so. Some of the beauties of poesy are 
neglected, and some wilfully defaced, lest a more exalted turn 
of thought or language should darken or disturb the devotions 
of the weakest souls. 

4 Few have left such a solid contribution to our best hymns 
as Isaac Watts, and no one has so deeply impressed himself on 
their structure. His advance beyond his predecessors shows 
the service he rendered to sacred song. His faults are 
bombast and doggerel. Turgid epithets and tawdry orna 
ments were the fashion of the time ; and they probably adver 
tised his hymns in literary circles, as they did in a parallel 
case, that of the New Version? His hymns have a unity 
and sense of proportion which were lacking in earlier hymns. 
This arose partly from the slow singing of the day, and the 
preacher s habit of condensing into a hymn, given out at 


the close, the substance or application of his sermon. 
Watts is the real founder of English hymnody. Josiah 
Conder says, He was the first who succeeded in overcoming 
the prejudice which opposed the introduction of hymns into 
our public worship. Earl Selborne writes, It has been 
the fashion with some to disparage Watts, as if he had never 
risen above the level of his Hymns for Little Children. No 
doubt his taste is often faulty, and his style very unequal ; but, 
looking to the good, and disregarding the large quantity of 
inferior matter, it is probable that more hymns which approach 
to a very high standard of excellence, and are at the same time 
suitable for congregational use, may be found in his works than 
in those of any other English writer. As long as pure nervous 
English, unaffected fervour, strong simplicity, and liquid yet 
manly sweetness are admitted to be characteristics of a good 
hymn, works such as these must command admiration. 

Dr. Watts s Psalms are paraphrases rather than translations. 
They sometimes lack restraining reverence, and are disfigured 
by turgid epithets and gaudy ornament, but they are often 
very noble, and light up the Psalms with gospel meaning. To 
use his own words, he makes David a Christian. Four 
thousand copies were sold in the first year of publication. His 
Divine Songs for Children, with a woodcut at the head of each 
hymn, gave the young their distinct place in worship. 

Doddridge says, in his Life of Colonel James Gardiner, that 
the brave soldier used to repeat aloud or sing hymns as he rode 
on his military duties. He quotes a letter from the colonel in 
reference to Dr. Watts : How often, in singing some of his 
psalms, hymns, or lyrics on horseback, and elsewhere, has the 
evil spirit been made to flee 

Whene er my heart in tune is found, 
Like David s harp of solemn sound ! 

The version of Psalm cxxvi., When God revealed His gracious 
name, greatly delighted him, and that of Psalm cxlvi., as well 
as several others of that excellent person s poetical composures. 
So Doddridge describes them. He quotes a letter in which 
Colonel Gardiner says, I have been in pain these several 
years, lest that excellent person, that sweet singer in our Israel, 
should have been called to heaven before I had an opportunity 
of letting him know how much his works have been blessed to 
me, and, of course, of returning him my hearty thanks. I desire 


to bless God for the good news of his recovery, and entreat you 
to tell him, that although I cannot keep pace with him here in 
celebrating the high praises of our glorious Redeemer, which is 
the greatest grief of my heart, yet I am persuaded that when I 
join the glorious company above, where there will be no draw 
backs, none will outsing me there, because I shall not find any 
that will be more indebted to the wonderful riches of divine 
grace than I. 

When Commodore Perry anchored off Japan in 1853-4, 
service was held on his flagship. The naval band struck up 
this hymn to the Old Hundredth^ while thousands listened on 
the shore. 

Dr. Dempster, of Garrett Biblical Institute, 111., was on his 
way with his wife and two brother missionaries to South Africa. 
They were chased for three days by a pirate vessel, and when 
there seemed no hope of escape, all joined in singing this hymn 
and in prayer. The pirate ship changed her course, and left 
them in peace. 

Hymn 4. O worship the King, all glorious above. 

Suggested by Kethc s version of Psalm civ. in the A nglo- Genevan 
Psalter, 1561, which begins 

My Soule praise the Lord, 

Speak good of His name. 
O Lord our great God, 

How doest Thou appeare 
So passing in glorie 

That great is Thy fame, 
Honour and majestie 

In Thee shine most cleare. 

Sir Robert s hymn appeared in Bickersteth s Church Psalmody, 1833. 

Sir R. Grant, born in 1785, was the son of Mr. Charles 
Grant, an East India merchant, called to the English Bar, 1807 ; 
M.P. for Inverness, 1826 ; Governor of Bombay, 1834. He died 
at Dapoorie, in Western India, in 1838. Lord Glenelg published 
twelve of his brother s hymns and poems under the title Sacred 
Poems, 1839. 


Hymn 5. Eternal Power, whose high abode. 

The conclusion to Horae Lyricae, 1706. 

It appeared in Wesley s Psalms and Hymns, 1743. He altered 
length in ver. I to lengths, and changed Thy dazzling beauties 
while he sings into Thee, while the first archangel sings. 

The second stanza was omitted 

The lowest step above Thy seat 

Rises too high for Gabriel s feet ; 

In vain the tall archangel tries 

To reach Thine height with wondering eyes. 

Dr. Beaumont gave out the lines 

Thee, while the first archangel sings, 
He hides his face behind his wings, 

in Waltham Street Chapel, Hull, on Sunday morning, January 
2 3> 1 %5S It was rt 16 Sunday-school anniversary, and after 
some inquiry as to the schools, he went into the pulpit and gave 
out the second verse of the hymn with solemn feeling. As the 
congregation sang the second line he fell down lifeless in the 

Hymn 6. Conie, sound His praise abroad. 

Psalm xcv. from The Psalms of David, 1719. 
It is headed A Psalm before Sermon, and closes with two other 

But if your ears refuse 
The language of His grace, 
And hearts grow hard, like stubborn Jews, 
That unbelieving race ; 

The Lord, in vengeance drest, 
Will lift His hand and swear, 
You that despise My promis d rest 
Shall have no portion there. 


Hymn 7. Praise, Lord, for Thee in Zion waits. 

Psalm Ixv. from The Spirit of the Psalms, which he wrote for his 
own church in 1834, and enlarged in 1836. He endeavoured to give 
the spirit of each Psalm in such a compass as the public taste would 
tolerate, and to furnish sometimes, when the length of the original 
would admit of it, an almost literal translation ; sometimes a kind of 
spiritual paraphrase, at others even a brief commentary on the whole 

Mr. Lyte, son of Captain Thomas Lyte, was born at Ednam, 
near Kelso, in 1793, an d graduated at Trinity College, Dublin, 
where he three times gained the prize for the English Poem. 
His first curacy was near Wexford, but in 1817 he moved to 
Marazion, Cornwall. There the death of a neighbouring 
clergyman in 1818 led him to look at life with new eyes. His 
friend had not found peace in Christ. He and Lyte, who were 
not yet awake to spiritual realities, searched the Bible together, 
and learnt the way of salvation. Lyte says, He died happy, 
under the belief that though he had deeply erred, there was One 
whose death and sufferings would atone for his delinquencies, 
and be accepted for all that he had incurred. I began to 
study my Bible, and preach in another manner than I had 
previously done. In 1823 he became Perpetual Curate of 
Lower Brixham, a little Devonshire fishing-port on the shores 
of Torbay, where William III landed in 1688. 

Mr. Lyte lived first at Burton House, where he planted two 
saplings he had brought from Napoleon s grave at St. Helena. 
These trees seem to have died down. Shortly after his accession 
William IV visited Brixham. The stone on which William III 
had first set his foot was taken down to the pier, that His 
Majesty might step upon it. Mr. Lyte and his surpliced choir 
met the King, who made the clergyman a gift of Berry Head 
House, about half a mile from the town, originally the hospital 
for the garrison troops. It is covered by roses and creepers, 
and the sea comes to the very foot of the terraced gardens. 
It was here that Abide with me was written. As he died at 
Nice on November 20, 1847, he murmured, Peace ! joy ! and, 
pointing upwards, passed to his rest with a smile upon his face. 
He was buried at Nice. 

In his last days at Brixham he wrote, I am meditating 



flight again to the South ; the little faithful robin is every 
morning at my window, sweetly warning me that autumnal 
hours are at hand. The swallows are preparing for flight and 
inviting me to accompany them ; and yet, alas ! while I talk 
of flying, I am just able to crawl, and ask myself whether I 
shall be able to leave England at all. 

Hymn 8. Earth, with all thy thousand voices. 
EDWARD CHURTON, D.D. (1800-74). 

Psalm Ixvi. from the Cleveland Psalter : The Book of Psalms in 
English Verse, 1854, in which were included pieces from Miles Smyth s 
version of the seventeenth century. 

Dr. Churton was the son of Archdeacon Ralph Churton, 
and was educated at Charterhouse, where he became one of the 
masters. He was the first head master of Hackney Church of 
England School, Rector of Crayke, 1835, Prebendary in York 
Cathedral, and Archdeacon of Cleveland. He was a well- 
known writer and poet. 

Hymn 9. From all that dwell below the skies. 

Psalm cxvii. from The Psalms of David, 1719. Unaltered. 

Hymn 10. Praise the Lord ! ye heavens, adore Him. 

Psalm cxlviii. Given in*a four-page sheet, Hymns of Praise, for 
Foundling apprentices attending divine (service to render thanks, pasted 
at the end of the 1796 musical edition of Psalms, Hymns, and Anthems 
of the Foundling Hospital, London, and at the end of the editions of 
words only, published in 1801. It is headed Hymn from Psalm 148, 
Haydn. The authorship is not known. 

Hymn 11. Meet and right it is to sing. 

Hymns for the Watchnight, No. 8 ; Hymns and Sacred Poems, 
1749 ; Works, v. 279. It is a paraphrase of the words in the Com 
munion Service, It is very meet, right, and our bounden duty, that we 
should at all times, and in all places, give thanks unto Thee, O Lord, 
Holy Father, Almighty, Everlasting God, &c. 


Toplady s last hymn, published in 1776, is a paraphrase of 
the same words 

Very meet and right it is 

Thy wondrous love to sing : 
Shout the blood and righteousness 

Of heaven s incarnate King. 
For what He hath kindly done, 

And endured, to set us free, 
Father, Holy Ghost, and Son, 

Be equal praise to Thee. 

Hymn 12. O heavenly King, look down from above. 


Hymns and Sacred Poems, 1742; Works, ii. 177. A Thanks 

A delightful expression of Charles Wesley s happy religion. 

Hymn 13. Praise, my soul, the King of heaven. 


In The Spirit of the Psalms, 1834. Psalm ciii. The fourth verse is 

Frail as summer s flower we flourish ; 

Blows the wind, and it is gone ; 
But while mortals rise and perish, 

God endures unchanging on. 
Praise Him, Praise Him, 

Praise the High Eternal One. 

Hymn 14. O God, my strength and fortitude. 


Psalm xviii. Old Version. It has forty-nine stanzas. 

Sternhold (died 1549) seems to have been a Gloucestershire 
man, who studied at Oxford, and was Groom of the Robes to 
Henry VIII, who left him a bequest of a hundred marks. He 
served in the same capacity under Edward VI. Sternhold wrote 
his psalms for his own godly solace, but the young king over 
heard them, and they were repeated in his presence. Musical 


notes were set to them in the hope that the courtiers would sing 
them instead of their amorous and obscene songs. His forty 
versions are nearly all in C.M., with two rhymes only, like the 
ballad of Chevy Chace. He wished to make sacred ballads for 
the people. The early and lasting success of the Version is due 
to this use of a few simple metres. It became so popular that 
it even displaced the Te Deum and other Canticles from the 
Church Service. 

His first edition, undated, contains nineteen psalms, and is 
in the British Museum. Certayne Psalmes, chose out of the 
Psalter of Dauid, and drawe into Englishe metre by Thomas 
Sternhold, grome of ye Kynge s Maiestie s roobes. An edition 
of 1560 describes the version as very mete to be used of all 
sorts of people privately for their godlye solace and comfort : 
laying aparteall ungodlye songes and ballades, which tende only 
to the nourishing of vice and corrupting of youth. Just before 
his death he published versions of thirty-seven Psalms dedicated 
to King Edward. The dedication says, Albeit I cannot give 
to your Majesty great loaves, or bring into the Lord s barn 
great handfuls, I am bold to present unto your Majesty a few 
crumbs which I have picked up from under the Lord s board. 
John Hopkins added seven versions in the edition of 1551. 
Rochester poked much fun at the parish clerk, who was singing 
from the Old Version as Charles II passed by 

Sternhold and Hopkins had great qualms, 
When they translated David s psalms, 

To make the heart right glad : 
But had it been King David s fate 
To hear thee sing and them translate, 

By twould set him mad. 

Thomas Fuller says Sternhold and Hopkins were men 
whose piety was better than their poetry, and they had drunk 
more of Jordan than of Helicon. 3 Jewel describes the effect 
produced in Queen Elizabeth s time by congregations of 6,000 
persons, young and old, singing the Old Version psalms after 
the preaching at St. Paul s Cross. 

One verse may show the oddities of the version 

Why dost withdraw Thy hand aback 

And hide it in Thy lap ? 
Come, pluck it out, and be not slack 

To give Thy foes a rap. 


But this one hymn is enough to secure immortality for 
Sternhold. The elder Scaliger said he would rather have 
written the verse On cherub and on cherubim, than any of his 
own learned works. 

Samuel Wesley allowed the novel way of parochial singing 
at Epworth, and spent a good deal of pains in drilling his people 
so that they did sing well after it had cost a pretty deal to 
teach them. The Epworth people preferred the Old Version 
to the new one, having a strange genius at understanding 
nonsense. That is Samuel Wesley s caustic fling at Sternhold 
and Hopkins. 

Hymn 15. Father of me, and all mankind. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xi. 200. 
Luke xi. 2-4, The Lord s Prayer. 

The original of ver. 4, line 2, is That finishes our sin. 

Hymn 10. Glory be to God on high, 

God whose glory fills the sky. 


Hymns and Sacred Poems, 1739; Works, i. 115. 
Paraphrase of the Gloria in Excelsis in the Communion Service. 
Ver. 7 reads, With Thy glorious Sire art one ! 

The Gloria in excelsis is an expansion of the angels song 
(Luke ii. 14), and is found in the Codex Alexandrinus in the 
British Museum, which belongs to the close of the fifth century. 
It is there headed A Morning Hymn. The Latin form is 
found in an eighth-century MS. in the British Museum. The 
form in the English Communion Service is a translation from 
the Latin text. 

Hymn 17. Through all the changing scenes of life. 

Psalm xxxiv. 

Nahum Tate (1652-1715) was the son of an Irish clergyman, 
Faithful Teate, who was the author of some religious verse. 


The son was born in Dublin, and wrote, under Dryden s super 
vision, the second part of Absalom and Achitophel, except 
about two hundred lines. He became Poet Laureate in 1692 ; 
historiographer-royal, 1702. He is said to have been intem 
perate and improvident. He died in London. He defended 
the style of the New Version against Beveridge s attack. 

Nicholas Brady (1659-1726) was born at Bandon, educated 
at Westminster, Christ Church, Oxford, and Trinity College, 
Dublin. He was an adherent of William III, and in the Irish 
war thrice saved his native town from being burned. He came to 
London with a petition from Bandon, and was appointed Chap- 
Iain to the King. He became popular as a preacher in London, 
was presented to the living of St. Catherine Cree ; he was incum 
bent of Richmond, Surrey (1696-1726), where he kept a school. 
He was Rector of Stratford-on-Avon 1702-5 ; of Clapham 1705-6. 
In 1696 he and Nahum Tate published A New Version of the 
Psalms of David, fitted to the Tunes used in Churches. It was 
dedicated to William III. The King gave permission for it to 
be used in such churches as shall think fit to receive them. 
There was strong dissatisfaction with Sternhold and Hopkins, 
and this helped the New Version to win popularity, though 
William Beveridge, who became Bishop of St. Asaph in 1704, 
made a strong protest against it as fine and modish, flourished 
with wit and fancy, gay and fashionable, and spoke of the dis 
traction caused by two versions. In time, he said, we might 
have one Secundum usum London, another Secundum usum 
Richmond, another Secundum usum Sarum. But despite all 
criticism it won its way to favour, and some of its sweet and 
simple versions will always have a place of honour in our 
hymn-books. Psalm xxxiv. is one of the most successful versions. 
It is impossible to distinguish between the work of Tate and 
Brady in the New Version. 

Hymn 18. Meet and right it is to praise. 


Hymns for the Use of Families, 1767 ; Works, vii. 1 6. 

The second verse begins Least of all Thy mercies, we, with an 
allusion to George Herbert s motto, Less than the least of all God s 
mercies ; but as this might mean that God s salvation was the least of 
His mercies, the word was altered to creatures. 


The Rev. Henry Moore says : Numberless examples might 
be given of the genius and taste of the Rev. Charles Wesley. 
But, however unfashionable it may appear, I cannot but give 
the palm to his " Family Hymn-book." Such accumulated 
strength and beauty of expression, in presenting the daily wants, 
pains, trials, and embarrassments of a family to the God of the 
families of the whole earth, surely never before was presented 
to the suffering children of men. It seems as if he had, after 
he became a domestic man, noted every want that flesh is heir 
to within that circle, and that his one desire was to elevate and 
direct the subjects of the curse to that only remedy which turns 
all into blessing. We expect a man of real genius to be great 
where the subject is inspiring ; but to be great in the privacies 
of common life, to be a true poet (while the man of God equally 
appears) in those littlenesses, so called, of daily occurrence, 
shows an elevation and spirituality of mind that has been 
rarely, if ever, equalled. A shrewd judge of human nature has 
said that no man ever appeared great in the eyes of his valet. 
Charles Wesley was as great in the eyes of the retired partners 
of his domestic joys and sorrows, as in the schools of philosophy 
and the arts, or the dangers and toils of the field in which he 
entreated sinners to be reconciled unto God. Life of Wesley, 
ii. 371. 

Thomas Jackson (Life of C. Wesley, ii. 237) says, No 
person of a pure mind can read this volume without loving its 
author. In admiration of the man, the poet is forgotten. The 
affectionate husband, the yearning father, the warm-hearted 
friend, the meek, submissive, praying, trusting, grateful Christian, 
is here seen in all his loveliness and glory ; though nothing could 
be further from his thoughts than an exhibition of himself. His 
only design in publishing the workings of his own heart was to 
assist Christian families, in all the affairs of life, devoutly to 
recognize the providence and grace of God. 

Hymn 19. Now thank we all our God. 

MARTIN RINKART ; translated by Miss WINKWORTH. 

Nun danket alle Gott, based on Ecclus. i. 22-24, an( l the third 
verse of the Gloria Patri, appeared, with its music, in Criiger s Praxis, 
1648, and probably in Jesu Herlz-Biichlcin, 1636. Miss Winkworth s 
translation is from her Lyra Germanica, 2nd Series, 1858. 


Rinkart, born in 1586, was the son of a cooper at Eilenburg, 
in Saxony. He became a foundation scholar and chorister of 
St. Thomas s School at Leipzig, and a student of theology in 
the university. In 1610 he was made a master in the Eisleben 
Gymnasium, and cantor of St. Nicholas Church. He became 
a pastor in 1611, and in 1617 was appointed Archidiaconus at 
Eilenburg. A tablet was placed there in 1886 on the house 
in which he lived. The town was walled, and during the 
Thirty Years War fugitives flocked into it for shelter, bringing 
famine and pestilence with them. Rinkart was for some time 
the only pastor in the place, and during the great pestilence of 
1637 often had to read the funeral service over forty or fifty 
bodies. In all he buried about 4,480. At last the refugees had 
to be thrown into trenches without service. The mortality 
reached 8,000. Rinkart s wife was one of the victims. Famine 
followed, and his utmost help was called for by his starving 
people. He twice saved the town from the Swedes. 

Though he had laid his native place under such obligation, 
he was much harassed by the people, and when peace came, in 
October, 1648, he was worn out by the long strain, and died 
next year. He wrote a cycle of seven dramas on the Reforma 
tion, suggested by the centenary in 1617. His hymns are 
marked by a true patriotism, a childlike devotion to God, and 
a firm confidence in God s mercy, and His promised help and 
grace. His hymn has become the German Te Deum for 
national festivals and special thanksgivings. It was sung on 
August 14, 1880, at the festival for the completion of Cologne 
Cathedral, and when the Emperor William laid the foundation- 
stone of the new Reichstag building in Berlin. It was sung 
also at St. Paul s Cathedral when peace was declared after the 
Boer War. 

Miss Catherine Winkworth was born in London in 1829, 
and spent most of her life in the neighbourhood of Manchester, 
until she removed with her family to Clifton. She died suddenly 
of heart disease at Monnetier, in Savoy, in 1878. She took an 
active part in educational and other work for the benefit of 
women. Her Lyra Germanica, ist Series, was published in 
1855 ; 2nd Series, containing 244 translations, in 1858 ; The 
Chorale Book for England, containing translations from the 
German, in 1863 ; and her Christian Singers of Germany, 1869. 
Dr. Martineau said her translations had not quite the fire of 
John Wesley s versions of Moravian hymns, or the wonderful 


fusion and reproduction of thought which may be found in 
Coleridge. But if less flowing, they are more conscientious 
than either, and obtain a result as poetical as severe exactitude 
admits, being only a little short of " native music." Miss Wink- 
worth was familiar with the pretensions of non-Christian schools, 
well able to test them, and undiverted by them from her first 

Bishop Percival, then Principal of Clifton College, wrote 
after her death, She was a woman of remarkable intellectual 
and social gifts, and very unusual attainments ; but what 
specially distinguished her was her combination of rare ability 
and great knowledge with a certain tender and sympathetic 
refinement which constitutes the special charm of the true 
womanly character. Her Lyra Gcrmanica is one of the great 
devotional works of the nineteenth century. 

Hymn 20. O render thanks to God above. 
TATE and BRADY (17). 

Psalm cvi., New Version. In the original the last line reads, 
Sing loud Amens ; praise ye the Lord. 

Hymn 21. Let us with a gladsome mind. 


Psalm cxxxvi. 

Milton was born in Bread Street, London, December 9, 
1608. This paraphrase, and that of Psalm cxiv., were written 
when Milton was a boy of fifteen attending St. Paul s School. 
It appeared in his Poems in English and Lai in, 16.1.5, m twenty- 
four stanzas of two lines, with this refrain 

For His mercies aye endure, 
Ever faithful, ever sure. 

Dr. Johnson thought Milton s versions of these two psalms 
worthy of the public eye ; but they raise no great expectations : 
they would in any numerous school have obtained praise, but 
not excited wonder. Aubrey tells us Milton was a poet at ten 
years old. It was at daybreak on the Christmas morning of 
1626 that he conceived his great hymn on the Nativity. After 
five years retirement in his father s house at Horton, Milton 


visited Italy in 1638. He returned to England in 1639, having 
always borne this thought with him, that though he could 
escape the eyes of men, he could not flee from the presence of 
God. He was soon embarked on a troubled sea of noises 
and hoarse disputes. He took a leading part in the contro 
versies of that stormy time. In 1649 he became Secretary 
for Foreign Tongues under the Commonwealth. Paradise 
Lost was finished in 1665. All that he and his widow re 
ceived for it was about ^15. Milton, like John Wesley, went 
to bed at nine, and rose at four in summer and five in winter. 
He had a chapter read from the Hebrew Bible, and studied till 
twelve. Then he took an hour for exercise, dined, played on 
the organ, and sang. He studied again till six, entertained 
visitors till eight, and after a light supper, with a pipe and a 
glass of water, went to bed. He died on November 8, 1674, 
and was buried in the chancel of St. Giles, Cripplegate. He 
is the greatest poet of Christian themes England has produced. 

Hymn 22. God reveals His presence. 

GERHARD TERSTEEGEN ; translated by F. W. FOSTER and 

Gott ist gegenwartig is, in Tersteegen s Geistliches Bhimengiirilein, 
1729, entitled Remembrance of the glorious and delightful presence of 
God. The translation of Tersteegen s verses, I, 2, 4, 7, 8, by F. W. 
Foster and J. Miller is in the Moravian Hymn-book, 1789. 

William Mercer, in his Church Psalter and Hymn-book, 1854, 
omitted ver. 4 of Foster and Miller s translation, retained thirteen lines, 
slightly altered five, and rewrote the rest, with little regard to the 

Tersteegen was born at Mors, in Rhenish Prussia, in 1697. 
He was intended for the ministry, but his father died in 1703, 
and his mother was not able to meet the cost of his university 
training. He became a weaver of silk ribbons. After five 
years of religious conflict, he was able to rest in the atonement 
of Christ, and on the day before Good Friday, 1724, wrote out 
a covenant with God, which he signed with his own blood. He 
had ceased to take the Communion with the Reformed Church, 
as he did not feel able to share in that service with people of 
openly irreligious life. He soon became a teacher among the 
Stillen im Lande, and in 1728 gave up his business to translate 


the works of Mystic writers and to spread the teaching of the 
Mystics. He travelled over Prussia, and visited Holland every 
year to promote the spread of spiritual religion. He died in 

Gott ist gegenwrirtig is the most popular of his hymns, 
and is a poetical reflex of his inner nature, a beautiful ex 
pression of the characteristics of his peculiar vein of mystical 
piety. Wesley s translation is Hymn 653. 

The translation as it appeared in A Collection of Hymns 
for the Use of the Protestant Church of the United Brethren, 
edited by J. Swertner, will show what changes were made by 
W. Mercer. 

God reveals His presence, 

Let us now adore Him, 
And with awe appear before Him ; 

God is in His temple, 

All in us keep silence, 
And before Him bow with rev rence : 
Him alone, 
God we own ; 

He s our Lord and Saviour j 

Praise His name for ever. 

God reveals His presence, 

Whom th angelic legions 
Serve with awe in heav nly regions : 

Holy, holy, holy ! 

Sing the hosts of heaven ; 
Praise to God be ever given : 
To attend 

Graciously, O Jesus I 

To our songs and praises. 

O majestic Being 1 

Were but soul and body 
Thee to serve at all times ready. 

Might we, like the angels, 

Who behold Thy glory, 
Deep abased sink before Thee, 
And through grace 
Be always, 

In our whole demeanour, 

To Thy praise and honour. 


Grant us resignation, 

And hearts fore Thee bowed, 
With Thy peace divine endowed : 

As a tender flower 

Opens and inclineth 
To the cheering sun which shineth : 
So may we 
Be from Thee 

Rays of grace deriving, 

And thereby be thriving. 

Lord, come dwell within us, 

Whilst on earth we tarry ; 
Make us Thy blest sanctuary. 

O vouchsafe Thy presence ; 

Draw unto us nearer, 
And reveal Thyself still clearer ; 
Us direct, 
And protect ; 

Thus we in all places 

Shall show forth Thy praises. 

Frederick William Foster was born at Bradford in 1760, 
educated at Fulneck, became a Moravian pastor, and in 1818 
a bishop. He died in 1835, at Ockbrook, near Derby. He 
compiled the Moravian Hymn-book, in which his translations 
and original hymns appeared. 

John Miller (or Muller) was a Moravian minister at Dublin, 
Gracehill, Fulneck, Pudsey, and Cootehill, from 1768 to 1810. 
He wrote some original hymns and various translations in 
concert with F. W. Foster. 

William Mercer (181 1-73), born at Barnard Castle, graduated 
at Trinity College, Cambridge, became Incumbent of St. 
George s, Sheffield, in 1840. Mr. Mercer s collection won much 
popularity. Montgomery was a member of his congregation, 
and assisted him in its preparation. In 1864 its annual sale is 
said to have been 100,000, and it was used in fifty-three London 



Hymn 23. Lord of all being, throned afar. 

God s Omnipresence, dated 1848 ; appeared in the last page of 
The Professor at the Breakfast Talk t 1860, as a Sun-day hymn. 


It is prefaced by these sentences 

And so my year s record is finished. The Professor has 
talked less than his predecessor (The Autocrat of the Breakfast 
Table), but he has heard and seen more. Thanks to all those 
friends who from time to time have sent their messages of 
kindly recognition and fellow-feeling. Peace to all such as 
may have been vexed in spirit by any utterance the pages have 
repeated. They will doubtless forget for the moment the 
difference in the lines of truth we look at through our human 
prisms, and join in singing (inwardly) this hymn to the source 
of the light we all need to lead us, and the warmth which alone 
can make us all brothers. 

Oliver Wendell Holmes, son of Rev. Abiel Holmes, Congre 
gational minister at Cambridge (U.S.A.), was born in 1809. He 
graduated at Harvard in 1829, and studied medicine in Europe 
and at Harvard, where he became Professor of Anatomy in 
1847. He published his first poem in 1830. The Autocrat of 
the Breakfast Table appeared in the Atlantic Monthly for 1857. 
His genial humour, his fun and fancy, make all he wrote 
delightful. He was one of the best known and best loved men 
of his day on both sides of the Atlantic. He died at Boston, 
October 7, 1894. 

When Henry Drummond visited Boston in 1894, he called 
on Oliver Wendell Holmes. He is eighty-four, but the 
chirpiest old man I ever saw : talked straight on for an hour 
and a quarter, and then apologized that no one that day had 
previously called to "run off the electricity." He says he 
usually gets ladies to call first, and "go into the water like 
horses to take the electricity off the electric eels before the men 
cross. " 

Hymn 24. For the beauty of the earth. 


Contributed to Orby Shipley s Lyra Eiicharistica, 1864, in eight 
stanzas of eight lines, to be sung at the celebration of Holy Communion. 
This form is not much used, but in the four or five stanza form it is 
extensively in use for flower services and children s services. 

Mr. Pierpoint was born at Bath in 1835, and educated at 
Queens College, Cambridge, where he gained honours in 
classics. He published in 1878 Songs of Lme, The Chalice of 
Nature, and Lyra Jesu. 


Hymn 25. Raise the psalm : let earth adoring. 

A version of Psalm xcvi. From The Cleveland Psalter, 1854, where 
it was in thirteen stanzas of four lines, with the refrain Hallelujah, 
Amen." Dr. Kennedy published verses I, 2, 8-13 as two stanzas of 
sixteen lines each in 1863. The-Wesleyan hymn-book, 1875, adopted 
these, making four verses of eight lines, and omitting the refrain. 

Hymn 26. Praise the Lord! who reigns above. 


Psalms and Hymns, 1743; Select Psalms, Psalm cl. ; Works t viii. 
262. A spirited version of the great orchestral psalm. 

Hymn 27. The strain upraise of joy and praise, 


NOTKER ; translated by JOHN MASON NEALE. 

Cantemus cuncti melodum nunc, Alleluia is described in a MS. of 
1507 as Another joyful sequence of Blessed Notker s for the Epiphany 
of Christ, with the title, " The troubled Virgin." It is sung especially 
in the octave of the Epiphany. The title may refer to Matt. ii. 3, 
Jerusalem being termed the Virgin daughter of Sion ; the troubling 
there mentioned occurring at the season of the Epiphany. Dr. Neale 
himself attributes the sequence to Godescalcus, but this seems to be a 
mistake. Dr. Neale s translation appeared in his Hymnal Noted, 1854. 
He greatly regretted that Troyte s chant was substituted for the noble 
melody of the Alleluiatic Sequence. Every word had been fitted to 
that melody ; and, though he admits that it could not be learned in an 
hour or two, yet he had heard it thoroughly well sung and most heartily 
enjoyed by a school choir. 

Notker Balbulus, as he was called from his slight stutter, 
was born in Switzerland about 840. He entered the school of 
the Benedictine Abbey of St. Gall at an early age, became one 
of the brethren, and gave himself to scholastic and literary 
work. He died at St. Gall, April 6, 912. He was a favourite of 
the Emperor Charles the Fat, and was practically the inventor 
of the Sequence, which he began to write about 862. As 
a youth he found great difficulty in remembering the musical 
notes or neumes set to the final A of the Alleluia in the Gradual 


between the Epistle and the Gospel. It was the custom in the 
Middle Ages to sing the anthem between the Gospel and the 
Epistle. On festal clays two of the chief choristers put on 
silken hoods and ascended the rostrum. When the anthem was 
over they sang the Alleluia. The choir took it up, and made a 
musical jubilation on a certain number of notes to the final A, 
called neumes. These had no words, and were named sequences, 
as following the Alleluia. When Jumieges was destroyed by 
the Normans in 851, a monk came to St. Gall with his 
Antiphonary, in which Notker found words set as mnemonics 
to these troublesome notes. This led him to write something 
more worthy for the musical sequences sung at the various 
festivals. The Notkerian Proses were the result. At first they 
were unrhymed, but were afterwards put in rhyme and increased 
gradually in beauty and popularity. 

Dr. Neale, the son of the Rev. Cornelius Neale, Senior 
Wrangler and Fellow of St. John s College, Cambridge, was 
born in Conduit Street, London, in 1818. His mother was the 
daughter of John Mason Good, an accomplished physician and 
literary man (see 332). His father died when he was five. He 
owed more than he could ever express to his mother s care 
and training. In 1836 he gained a scholarship at Trinity 
College, Cambridge, but his antipathy to mathematics, some 
what strange in a senior wrangler s son, stood in his way, 
so that he had to content himself with an ordinary degree. 
He married, in 1842, Miss S. N. Webster, daughter of an 
evangelical clergyman, and next year was presented to the 
incumbency of Crawley, in Sussex. His lungs, however, were 
affected, and he had to go to Madeira, so that he was never 
instituted to the living. In 1846 Lord de la Warr made him 
Warden of Sackville College, East Grinstead, and there he 
spent the remainder of his lifd in a charge of an obscure alms- 
house, with a salary of 27. He founded a Sisterhood of St. 
Margaret s at Rotherfield, which was moved to East Grinstead 
in 1856, and developed into a great institution which has 
brought help to thousands of the sick and suffering. The 
work met much opposition, but gradually won public favour. 
Dr. Neale was able to lay the foundation of the new convent 
in July, 1865, and saw the building in progress before he died, 
in childlike faith and humility, in 1866. 

Dr. Neale began his Commentary on the Psalms while re 
cruiting in Madeira. At Sackville College his History of the 


Holy Eastern Church was written. He published Hymns for 
Children in 1842, and other hymns and poems. His chief 
claim to remembrance is his work as a translator. He was 
steeped in mediaeval Latin. He once went to Hursley Vicarage 
to assist the Bishop of Salisbury and Keble in preparing a 
Hymnal. Keble was called out of the room and detained for a 
little time. On his return Neale said, Why, Keble, I thought 
you told me that The Christian Year was entirely original ? 
Yes, he answered, it certainly is. Neale put before him the 
Latin of one of the hymns, Then how comes this ? Keble pro 
tested he had never seen the piece in all his life. After a few 
minutes Neale relieved him by owning that he had turned the 
hymn into Latin in his absence. 

Neale s Mediaeval Hymns and Sequences appeared in 1851. 
He was the first to introduce the Sequences^ sung between the 
Epistle and the Gospel, to English readers. He delighted in 
his task, and lavished his skill on preserving the exact measure 
and rhyme of the original, at whatever inconvenience and 
cramping. His translations from Bernard of Cluny Jerusalem 
the Golden, Brief life is here our portion, For thee, O dear, 
dear country won enormous popularity. 

His Hymnal Noted appeared in 1852, and a second part 
in 1854. Dr. Neale says some of the happiest hours of his life 
were spent in preparing the second part of this work. The 
Roman Catholics denounced him for softening down or ignoring 
the Roman doctrine of these hymns, but that only showed his 
good sense and knowledge of the constituency which he had in 

In 1862, his Hymns of the Eastern Church rendered still 
greater service. These were the first English versions of any 
part of the treasures of Oriental Hymnology. He speaks of 
the difficulties of his task. Though the superior brevity and 
terseness 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 translations 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 unsuitable 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 ? How Dr. Neale triumphed over all diffi 
culties every modern hymn-book shows. Archbishop Trench 
paid high tribute to the research which he had lavished in 
bringing out these unknown treasures and the skill with which 
his versions overcome the almost insuperable difficulties which 
many of them present to the translator. Neale was a discoverer 
and scientist to whom we owe an untold debt as the interpreter 
of the praise-literature of the early and mediaeval Church. 

Dr. Neale felt that he was working for the whole Church. 
He said in the preface to his Hymns on the Joys and Glories 
of Paradise, 1866, Any compiler of a future hymnal is perfectly 
welcome to make use of anything contained in this little book. 
And I am very glad to have this opportunity of saying how 
strongly I feel that a hymn, whether original or translated, 
ought, the moment it be published, to become the common 
property of Christendom, the author retaining no private right 
in it whatever. I suppose that no one ever sent forth a hymn 
without some faint hope that he might be casting his two mites 
into that treasury of the Church, into which the " many that 
were rich " Ambrose and Hildebert, and Adam and Bernard 
of Cluny, and St. Bernard ; yes, and Santeiiil and Coffin " cast 
in much." But having so cast it in, is not the claiming a vested 
interest in it something like " keeping back part of the price of 
the land"? 

Hymn 28. Holy, holy, holy, Lord God Almighty! 

For Trinity Sunday. It appeared in his posthumous hymns, 1827, 
but is found a year earlier in a Banbury Supplement to Psalms and Hymns. 
It is a paraphrase of Rev. iv. 8-ir. This majestic anthem is the 
flower of his hymns. 

Bishop Welldon told Mr. Stead that in his judgement this 
was the finest hymn ever written, considering the abstract, 
difficult nature of its theme, its perfect spirituality, and the 
devotion and purity of its language. The late Poet Laureate 
Tennyson once told Bishop Welldon he thought so also. 



Bishop Heber was born in 1783 at Malpas, Cheshire, in the 
beautiful Higher Rectory overlooking the valley of the Dee. 
He became Rector of Hodnet, where his father was Lord of the 
Manor, in 1807, Prebendary of St. Asaph, 1812, Bishop of 
Calcutta, 1823. His poetical powers developed early. His 
Newdigate Prize Poem, Palestine, was read, before it was sent 
in to the examiners, to Sir Walter Scott and some friends whom 
Heber s half-brother was entertaining at breakfast. Scott 
pointed out that Heber had overlooked the fact that no tools 
were used while the Temple was being erected. Heber at once 
retired, and added the famous lines 

No hammers fell, no ponderous axes rung ; 
Like some tall palm the mystic fabric sprung. 
Majestic silence ! 

In the spring of 1819, a fortnight after he composed his 
great missionary hymn, Heber wrote to a friend, I have been 
for some time engaged in arranging my hymns, which, now that 
I have got them together, I have some High Church scruples 
against using in public. He had been stirred to this task by 
seeing the Olney Hymns, which he greatly admired. In 1821 
he consulted Milman about his hymn-book, and secured his 
help. Then he approached the Bishop of London, Dr. Howley, 
asking permission to publish it. He urged that hymns were 
a powerful engine with Dissenters, were much enjoyed by the 
people, and as their use in church could not be suppressed, he 
pleaded that it was better to regulate it. He had even thought 
of using the Olney Hymns at Hodnet. The bishop criticized 
and advised the completion of the project, but the proposal 
was dropped for the time. Heber s fifty-seven hymns, however, 
were all written at Hodnet, and were sent to the Christian 
Observer, the organ of Evangelical Churchmen, edited by 
Zachary Macaulay, with the initials D. R., the last letters of his 
name. His widow published his book in 1827 : Plymns written 
and adapted to the Weekly Church Service of the Year. It 
was the first attempt to supply hymns based avowedly on the 
Book of Common Prayer. Heber claimed that no fulsome or 
indecorous language has been knowingly adopted ; no erotic 
address to Him whom no unclean lips can approach ; no allegory, 
ill-understood, and worse applied. An English critic says, 
The lyric spirit of Scott and Byron passed into our hymns in 
Heber s verse, imparting a fuller rhythm to the older measures. 


They have not the scriptural strength of our best early hymns, 
nor the dogmatic force of the best Latin ones. But as pure and 
graceful devotional poetry, always true and reverent, they are 
an unfailing pleasure. It is a unique thing to find all an 
author s hymns in common use and unaltered. 

At Hodnet Heber proved himself a model clergyman, and 
was the friend of Milman, Gifford, Southey, and others. He 
wrote for the Quarterly Review, edited Jeremy Taylor s works, 
was Bampton Lecturer in 1815, Preacher at Lincoln s Inn, 
1822. He had always felt drawn to India ; and though he twice 
refused the bishopric of Calcutta, he felt so strongly that he had 
missed the path of duty that he wrote saying that he would 
accept the post, and hoped he was not enthusiastic in thinking 
that a clergyman is like a soldier or sailor, bound to go on 
any service, however remote or undesirable, where the course 
of his duty leads him. His three years of episcopacy were 
crowded with toil. He ordained the first native minister. 
On April 2, 1826, he preached at Trichinopoly, and held a con 
firmation that evening. The next morning he confirmed eleven 
Tamil converts. He retired to his room in the house of Mr. 
Bird, Circuit Judge, wrote the date at the back of his confirma 
tion address, and went into a large cold bath, where he had 
bathed the two preceding mornings. Half an hour later his 
servant, alarmed at his long absence, entered the room and 
found him dead. 

Thackeray describes Heber, in his George the Fourth, as 
one of the good knights of the time ; one of the best of English 
gentlemen. The charming poet, the happy possessor of all 
sorts of gifts and accomplishments birth, wit, fame, high 
character, competence he was the beloved parish priest in his 
own home of Hodnet, counselling his people in their troubles, 
advising them in their difficulties, comforting them in distress, 
kneeling often at their sick-beds at the hazard of his own life ; 
exhorting, encouraging where there was need ; where there was 
strife, the peacemaker ; where there was want, the free giver. 
He delighted to care for the invalid soldiers who were on the 
transport ship by which he sailed to Madras, and when a woman 
lost her little child, he was heard weeping and praying for her in 
his cabin. A friend said, I have never seen such tenderness, 
never such humble exercise of Christian love. Alas ! how his 
spirit shames us all ! I thank God that I have seen his tears, 
that I heard his prayers, his conversation with the afflicted 


mother, and his own private reflections upon it. It has made 
me love him more, and has given me a lesson of tenderness, in 
visiting the afflicted, that I trust will not be in vain. 1 

Hodnet is still a pretty, old-fashioned place, neither town 
nor village, as Leyland called it. Its rambling street of timber 
or red sandstone houses has a quaint lock-up at one end and 
the churchyard at the other. The rectory, standing on high 
ground above the church, was built by Heber, though it has 
since been added to. The church of St. Luke originally 
belonged to Shrewsbury Abbey, and its chief interest is the 
monument to Bishop Heber, for which Southey wrote the 
inscription. It says, He performed his humblest as well as his 
highest duties cheerfully, with all his heart, with all his soul, 
with all his strength. His widow died at Hodnet, and is buried 
in the churchyard. His half-brother by his father s first 
marriage, Richard Heber, one of the founders of the Athenaeum 
Club, who left eight houses full of books said to have cost 
. 1 00,000, and to have numbered 147,000 volumes, was also 
buried in the churchyard in 1833. He was unmarried, and his 
property eventually passed to the bishop s eldest daughter, who 
married, in 1839, Algernon Percy, son of the Bishop of Carlisle. 

Hymn 29. We give immortal praise. 

Hymns and Spiritual Songs, 1709, 2nd edition. It is in Book 3, 
Prepared for the Holy Ordinance of the Lord s Supper, and headed 
A song of praise to the Blessed Trinity. The first as the I48th Psalm. 1 
I give is changed to We give. 

Hymn 30. Infinite God, to Thee we raise, 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 224. The first five of fourteen 
verses on the 75? Deum. 

The Rev. F. W. Macdonald says, Amongst metrical versions 
there is none superior to Charles Wesley s ; hardly any other, 
indeed, which has taken, or retains, hold on Christian congre 


Hymn 31. Father, live, by all things feared. 


From Hymns and Sacred Poems, 1740, included in Gloria Patri, -v., 
or Hymns to the. Trinity, 1746 ; Works, iii. 345. 

Hymn 32. Young nieii and maidens, raise. 

Hymns for Children, 1763; Works, vi. 433. Ps. cxlviii. 12, 13. 

Thomas Jackson says, It would perhaps be difficult to 
mention any uninspired book that, in the same compass, con 
tains so much evangelical sentiment. The hymns are full of 
instruction, and yet thoroughly devotional in their character. 
There is nothing puerile in them, either with respect to thought 
or expression. The language is simple, yet terse, pure, and 
strong. The topics which they embrace are the truths and facts 
of Christianity, especially in their bearing upon spiritual religion. 
In the hands of a Christian mother, it would form a valuable 
help in the task of education. Life of C. Wesley, ii. 230. 

Sometimes the poet strikes a sombre note, a5 in Hymn 66, 
headed Before, or in, their work : 

Let heathenish boys 

In their pastimes rejoice, 
And be foolishly happy at play ; 

Overstocked if they are, 

\Ve have nothing to spare, 
Not a moment to trifle away. 

Hymn 33. Father, in whom we live. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 254. 
To the Trinity. 1 


Hymn 34. Hail ! holy, holy, holy Lord ! 


Hymns on the Trinity, 1767 ; Works, vii. 280. Isa. vi. 3 ; Rev. iv. 8. 
After ver. 3, four lines are omitted 

Thine incommunicable right, 

Almighty God, receive, 
Which angel-choirs and saints in light 

And saints embodied give. 

The hymn in the original has three verses of eight lines. 

Hymn 35. Jehovah, God the Father, bless. 


Hymns on the Trinity, 1767 ; Works, vii. 276. Based on the 
priestly benediction, Num. vi. 24-26. 
The last verse is omitted. 

Hymn 36. O God, of good the unfathomed sea! 

JOHANN SCHEFFLER (1624-77) ; translated by JOHN WESLEY. 

Du unvergleichlich s Gut, Heilige Seelenlust, 2nd edition, 1668, 
Book v., headed She (the soul) contrasts the majesty of God with her 

John Wesley s translation appeared in Hymns and Sacred Poems, 
1739 ; Poetical Works, i. 141. 

In ver. 5 the old reading is restored, which had been weakened into 

Yes! self-sufficient as Thou art. 
Ver. 4 is founded on the Apocrypha (Wisd. of Sol. xi. 20). 

Scheffler was the son of a Polish noble who had been forced 
to leave his native country on account of his Lutheranism. He 
was born at Breslau, and graduated at Leyden as Ph.D. and 
M.D. In 1649 he was appointed court physician to Duke 
Sylvius Nimrod, of Wiirttemberg-Ols. Scheffler had become 
acquainted in Holland with the writings of Jacob Bohme, and 
the rigid Lutheranism of the court was uncongenial. He with 
drew from public worship, confession, and holy communion. 
Freitag, the court preacher, who ruled in ecclesiastical matters, 
refused permission to print his poems because of their mysticism. 


Scheftler resigned his post in 1652 and returned to Breslau, 
where he became acquainted with the Jesuits and the writings 
of the Roman Catholic mystics. He joined the Romish Church, 
and took the name Angelus Silesius. He became a Roman of 
the Romanists, entered the order of St. Francis, was ordained 
priest, and closed his life in the monastery of St. Matthias in 
Breslau. During his last illness he used this prayer, Jesus and 
Christ, God and Man, Bridegroom and Brother, Peace and 
Joy, Sweetness and Pleasure, Refuge and Redemption, Heaven 
and Earth, Eternity and Time, Love and All, receive my soul. 

Scheftler began to write poetry early, and some of his verse 
was printed when he was sixteen. His Heilige Seelenlust, oder 
geistliche Hirten-Lieder, dcr in ihren Jesutn -verliebten Psyche, 
was published at Breslau in 1657, and contains hymns for the 
Christian year. The Lutherans welcomed these, and Zinzendorf 
included seventy-nine of them in his Singe- itnd Bet-Biichlein^ 
1727. His best hymns are perfect in style and rhythm, concise 
and profound. The mysticism is chastened and kept in bounds 
by deep reverence and by a true and fervent love to the Saviour. 
He is much the finest of the post-Reformation Romanist hymn- 

Wesley wrote more than thirty translations from the 
German, French, and Spanish. They are somewhat free 
renderings, but they catch the fire and force of the original. 
Wesley s thoughts were turned in this direction by his inter 
course with the Moravians, and although there is not much 
original poetry that we can confidently attribute to him, his 
perfect taste did much to guide his brother Charles. 

In his sermon on Knowing Christ after tJi; FlesJi, dated 
1789, Wesley says that when he met the Moravians, I translated 
many of their hymns for the use of our congregations. Indeed, 
as I durst not implicitly follow any man, I did not take all that 
lay before me, but selected those which I judged to be most 
Scriptural, and most suitable to sound experience. He tried to 
avoid wvey fondling expression, especially the word dear. Yet 
I am not sure that I have taken sufficient care to pare off every 
improper word or expression. The Rev. F. W. Macdonald 
says that Wesley s translations possessed the highest merit 
to which translation can attain. They are as living and as 
effective in their new as in their original form. They passed 
into the spiritual life of Methodism as readily, and with as 
gracious a power, as the hymns of Charles Wesley himself, 


and they keep their place to the present day among the most 
cherished hymns of Methodism the world over. 

Mr. Garrett Horder thinks John Wesley s translations 
have probably never been surpassed. He considers him as 
great a translator as Charles is an original hymnist. For 
congregational use, they are probably the finest translations in 
the English language, whilst they have the high honour of 
having opened to us the rich treasures of sacred song which 
Germany possesses. 

Dean Furneaux says, Not only is Wesley entitled to the 
credit of being the first to reveal to Englishmen the rich 
treasures of German hymnody, but his translations are by far 
the finest for congregational use, being almost alone in reading 
like original English compositions. 

We see how Wesley turned to the Moravian hymns in the 
days of spiritual unrest that followed his work in Georgia. On 
Sunday, April 23, 1738, he tells us that he was beaten out of 
his last retreat by the concurring evidence of several living 
witnesses to their own experience of instantaneous conversion. 
Bohler says he took four of his English brethren, and Wesley 
was thunderstruck at their narrations. After a short time he 
stood up and said, We will sing that hymn, " Hier legt mein 
Sinn sich vor dir nieder." It was C. F. Richter s (1676-1711) 
hymn on Spiritual Conflict and Difficulty, of which Wesley had 
published a translation in his Charlestown Psalms and Hymns, 

My soul before Thee prostrate lies ; 

To Thee, her Source, my spirit flies ; 

My wants I mourn, my chains I see : 

Oh, let Thy presence set me free. 

During the singing of the Moravian version he often wiped 
his eyes. Immediately after he took me alone into his own 
room and declared that he was now satisfied of what I said of 
faith, and he would not question any more about it ; that he 
was clearly convinced of the want of it. 

Hymn 37. God is a name my soul adores. 

In Horae Lyricae t 1706, Headed The Creator and His Creatures. 


Hymn 38. O God, Thou bottomless abyss ! 

ERNST LANGE (1650-1727); translated by JOHN 
WESLEY (36). 

O Gott, du Tiefc sender Grund, first printed in Freylinghausen, 
1714, was called by F. Schleiermacher a masterpiece of sacred 

Wesley s translation (Works, i. 143) appeared in his Charlestown 
Psalms and Hymns, 1737, in eight verses of twelve lines each, t he- 
ten th and twelfth lines of which have only six syllables. In ver. 2 
the original reads, /plunge me." 

Langewas born at Dantzig, where in 1691 he was appointed 
Judge, and in 1694 Senator. He joined the Mennonites and 
Pietists, and broke with the Lutheran clergy. Pestilence visited 
Dantzig in 1710, and next year he wrote sixty-one Gott geheiligte 
Stitnden, as a thankoffering for deliverance in time of danger. 
The collection contained a hymn for each year of his life. 

Hymn 39. Thine, Lord, is wisdom, Thine alone. 

ERNST LANGE (38) ; translated by JOHN WESLEY (36). 

Works, i. 145. 
Part of the same hymn as 38. The lines in ver. 2 

Thy wakened wrath doth slowly move, 
Thy willing mercy flies apace 

are adopted from the New Version of Ps. ciii. 8. 

A pace is the form in the Charlestown Psalms and Hymns. 

Hymn 40. Glorious God, accept a heart. 


Hymns for Children, 1763; Works, vi. 381. 

Favoured, in ver. 4, is a happy substitute for favourite, which 
Charles Wesley wrote. The last verse is the personal pleading of a 
penitent face to face with God. 


Hymn 41. The Lord Jehovah reigns. 

From Hymns and Spiritual Songs, 1709 (Book II. 169). It 
appeared in Wesley s Psalms and Hymns, 1738. 

Mr. Taylor, in his Apostles of Fylde Methodism, gives an 
account of Martha Thompson, the first Methodist in Preston, 
who came as a servant to London, heard Wesley preach in 
Moorfields, and, when the service closed with this hymn, was 
thrown into a transport of joy. All day at her work she sang, 
And will this Sovereign King. Her master and mistress had 
her confined in a lunatic asylum. After some weeks she got a 
letter sent to Wesley, who soon procured her release and took 
her northwards behind him on a pillion till she found a 
carrier s cart to convey her to Preston. There she entered into 
business as a mantle-maker and milliner. She died in 1820, at 
the age of eighty-eight. Round her bed she gathered her 
children and grandchildren, and begged them to sing her hymn, 
And will this Sovereign King. 

Hymn 42. Father of all ! whose powerful voice. 


Paraphrase of the Lord s Prayer. Works, ii. 335. Published in 
Hymns and Sacred Poems, 1742, in nine stanzas of eight lines. It was 
given in three parts in the Wesleyan hymn-book, 1780. 

Dr. Julian says, This hymn is sometimes ascribed to John 
Wesley, but upon what authority we have been unable to 
ascertain. Mr. C. D. Hardcastle writes {Proceedings, Wesley 
Historical Society, ii. 8, p. 200), This hymn has been attri 
buted to John Wesley because he appended it to his sixth 
" Sermon on the Mount," accompanied by the following note : 
" I believe it will not be unacceptable to the serious reader to 
subjoin a paraphrase on the Lord s Prayer." He does not say 
he is the author, but in several other instances he appends 
hymns acknowledged to have been written by his brother to 
sermons and pamphlets without mentioning the author s name, 
thus complying with the agreement, said by Mr. S. Bradburn 
to have been made with his brother, not to distinguish their 
hymns. The paraphrase is supposed to be of a more classic 


character and statelier diction than those written by Charles. 
The Rev. S. W. Christophers says, Charles in his rhyme and 
rhythm is beautifully childlike, but John s hymn excels in a 
becoming harmony of grandeur, condensed power, and tender 

Hymn 43. Eternal Son, eternal Love. 


Part of Hymn 42. Works, ii. 336. The first line is altered from 
1 Son of Thy Sire s eternal love. 

Hymn 44. Eternal, spotless Lamb of God. 


Part of Hymn 42. Works, ii. 337. Ver. 5 is much used in America 
as a doxology. 

Hymn 45. God the Lord is King : before Him. 


A version of Psalm xcix. from the Leeds Hymn-luck, 1853. 

Mr. Rawson was born in Park Square, Leeds, in 1817, and 
practised in that town as a solicitor. In 1853 he assisted in 
the preparation of the Leeds Hymn-book, intended for the 
Congregational body, of which he was a member. In 1858 he 
took part in preparing Psalms and Hymns for the Use of the 
Baptist Denomination. A number of his own hymns appeared 
in both these collections. In 1876 these and eighty new hymns 
were published in his Hymns, Verses, and Chants ; in 1885 he 
issued Songs of Spiritual Thought. His hymns are full of 
thought, and are expressed in chaste and graceful language. 
Mr. Rawson was a retiring man, but took a deep interest in 
religious matters. He afterwards settled at Clifton, and died 
in 1889. 

Hymn 46. Holy as Thou, O Lord, is none. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 150. 
I Sam. ii. 2 : There is none holy as the Lord : for there is none 
beside Thee ; neither is there any rock like our God. 

The Wesleys had brought the doctrine of holiness into new 
prominence, but they were sorely troubled by some who pushed 


the teaching to extreme lengths. In 1762, George Bell, the ex- 
Life Guardsman, declared that God had no more need of 
preaching and Sacraments, and that none could teach those 
who were renewed in love unless they enjoyed that blessing 
themselves. Wesley lost two hundred members of his London 
Society through this outburst of fanaticism. This hymn is said 
to have been written as a protest against the rash assertion, 
I am as holy as God, made by some one in Charles Wesley s 

Hymn 47. Hail! Father, Son, and Holy Ghost. 

The first hymn in Hymns for Children, 1763 ; Works, vi. 371. 
The second verse is omitted 

Thou neither canst be felt, or seen ; 

Thou art a Spirit pure, 
Who from eternity hast been, 
And always shalt endure. 

Ver. I reads, Of Thee we make our early boast. 

Wesley wrote a preface for this publication on March 27, 


There are two ways of writing or speaking to 
children : the one is, to let ourselves down to them ; the other, 
to lift them up to us. Dr. Watts has wrote on the former way, 
and he has succeeded admirably well, speaking to children as 
children, and leaving them as he found them. The following 
hymns are written on the other plan : they contain strong and 
manly sense, yet expressed in such plain and easy language as 
even children may understand. But when they do understand 
them, they will be children no longer, only in years and in 

Hymn 48. Praise ye the Lord ! tis good to raise. 

Psalm cxlvii., from The Psalms of David, 1719; headed The 
Divine Nature, Providence, and Grace. After four verses the word 
Pause is printed, then four verses follow. 

Wesley gives it in Psalms and Hymns, 1743, with two verses 
omitted. When he visited Rochester about 1784, he was the 


guest of Mr. Osborn, father of the Revs. Dr. Osborn and James 
Osborn, whose first impression was, This man is a scholar. 
He arranged a little excursion in order that Wesley might see 
the view from the hills behind Chatham. After all had ex 
pressed their delight at the prospect, Wesley took off his hat 
and began to sing 

Praise ye the Lord ! tis good to raise. 

Hymn 49. Eternal Wisdom ! Thee we praise. 


From Horae Lyricae, 1706. A Song to Creating Wisdom. 
Wesley s Psalms and Hymns, 1741. Four verses omitted. 

In ver. I Watts wrote, With Thy loud name, that is, sounding 
out loud (cf. Winter s Tale, act iii. sc. 3, Tis like to be loud 
weather ). Wesley printed it loud in 1741, and it is so given in 
the three first editions of the 1780 Large Hymn-book. John Wesley is 
not responsible for a change which seems to spoil the effect of the hymn 
by anticipating its closing note. See Proceedings, Wesley Historical 
Society, ii. 7, p. 175. 

Hymn 50. In all my vast concerns with Thee. 

Psalm cxxxix. , Psalrns of David, 1719, where it is headed Psalm cxl. 
God is everywhere. 

After five verses comes a Pause, followed by five inferior 
verses, which are omitted in our Hymn-Book. Three of these 
are given below 

8. If wing d with beams of morning light, 

I fly beyond the west, 
Thy hand, which must support my flight, 
Would soon betray my rest. 

9. If o er my sins I think to draw 

The curtains of the night, 
Those flaming eyes that guard Thy law 
Would turn the shades to light. 

IO. The beams of noon, the midnight hour, 

Are both alike to Thee ; 
O may I ne er provoke that pow r 
From which I cannot flee ! 


Hymn 51. Eternal Light ! eternal Light ! 
THOMAS BINNEY, D.D. (1798-1874). 

Dr. Binney was born at Newcastle-on-Tyne, and was Con 
gregational minister at Bedford, Newport (Isle of Wight), 
and King s Weigh House Chapel, London. He was one of 
the most powerful and influential ministers of his day. He 
said in 1866 that this hymn was written about forty years 
before that time, and set to music by Power, of the Strand, 
on behalf of some charitable object to which the funds went. 
The preacher was sitting at his study window in Newport, 
watching the sun set. He lingered till the stars rose. Then 
it struck him that the sky was never free from light it was 
eternal. The lines of his great hymn gradually began to take 
shape. He closed the window and retired to his own room. 
Before he went to rest the hymn was written. The third verse, 
O, how shall I, whose native sphere, was often on his lips 
during his last illness. 

Holy Father, whom we praise, is a Sunday evening hymn 
of Dr. Binney s ; but it has not attained wide popularity. 

Hymn 52. Lord God, by whom all change is wrought. 


Written in 1869 ; suggested by St. Augustine s Immutabilis mutans 
omnia ; first printed in Songs of the Spirit, New York, 1871. 

Mr. Gill was born at Birmingham, 1819, and educated at 
King Edward s School under Dr. Jeune. He was brought up 
a Unitarian, but early learned to delight in Dr. Watts s songs. 
In after years, the contrast between their native force and 
fullness and their dwindled presentation in Unitarian hymn- 
books began that estrangement from his hereditary faith 
which afterwards became complete. 3 He has written about 
two hundred hymns, which combine great tenderness and purity 
of style. His days of retirement were spent at Blackheath. 

Hymn 53. Far off we need not rove. 


Hymns on the Acts of the Apostles (left in MS.) ; Works, xii. 342. 
Acts xvii. 27, 28. 


Hymn 54. My God, how wonderful Thou art. 

In Jesus and Mary, 1849, entitled The Eternal Father. 

Faber was born at Calverley Vicarage, Yorkshire, educated 
at Balliol College, Fellow of University College, Oxford. 
He was appointed Rector of Elton, Huntingdonshire, 1843, 
and joined the Church of Rome, 1846. He established 
the London Oratory in 1849, which was removed to 
Brompton, 1854. All his hymns were published after he 
became a Roman Catholic. In his preface to Jesus and Mary ; 
or, Catholic Hymns for Singing and Reading, 1849, ne says 
that he was led to feel the want of a collection of English 
Catholic hymns fit for singing, and though his ignorance of 
music appeared to disqualify him in some measure from supply 
ing the defect, yet he wrote eleven hymns, chiefly for particular 
tunes and on particular occasions, which became very popular 
with a country congregation. They were afterwards printed 
for St. Wilfrid s Schools, Staffordshire, and the numerous 
applications for them showed how anxious people were to have 
Catholic hymns. Dr. Faber submitted his MS. to a musical 
friend, who replied that certain verses of all, or nearly all, 
of the hymns would do for singing ; and this encouragement 
has led to the publication of the volume. He set the Olncy 
Hymns, and those of the Wesleys, before him as models of 
simplicity and intense fervour. He lamented that Catholics 
had not the means of influence which one school of Protestants 
has in Wesley s, Newton s, and Covvper s hymns, and another 
in the more refined and engaging works of Oxford writers. He 
says in his preface, Catholics even are said to be sometimes 
found poring with a devout and unsuspecting delight over the 
verses of the Olney Hymns, which the author himself can re 
member acting like a spell upon him for years, strong enough 
to be for long a counter-influence to very grave convictions, 
and even now to come back from time to time unbidden into 
the mind. Canon Ellerton says Faber s devotional works 
have the same characteristics as his hymns. They are full of 
noble passages, and often show deep insight into the secrets of 
the human heart ; but they are curiously wanting in the sense 
of proportion, their emotionalism is at times all but hysterical. 


Hymn 55. Great God ! to me the sight afford. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 54. 
Exod. xxxiv. 5, 6. 

In his preface Charles Wesley wrote : God, having 
graciously laid His hand upon my body, and disabled me for 
the principal work of the ministry, has thereby given me an 
unexpected occasion of writing the following hymns. Many of 
the thoughts are borrowed from Mr. Henry s Comment, Dr. 
Cell on the Pentateuch, and Bengelius on the New Testament. 
Almost every line of this hymn shows how he used Matthew 

Mercy is Thy distinguished name, 
Which suits a sinner best, 

is based on the note, He is merciful. This is put first, because 
it is the first wheel in all the instances of God s goodwill to 
fallen man, whose misery makes him an object of pity. 

Hymn 56. Thou, rny God, art good and wise. 


Hymns for Children, 1763 ; Works, vi. 390. The fourth line reads, 
Eternally adore." 

The hymn is almost a metrical version of Wesley s Instruc 
tions for Children : 

My God, Thou art good, Thou art wise ; Thou art powerful. Be 
Thou praised for ever. Give me grace to love and obey Thee. My 
God, I thank Thee for giving me meat and clothes, and for promising 
to give me Thy love for ever. My God, forgive me all my sins, and 
give me Thy good Spirit. Let me believe in Thee with all my heart, 
and love Thee with all my strength. Let me be always looking unto 
Jesus Christ, who is pleading for me at Thy right hand, c. 

Wesley writes in his Journal : Monday, July 4, 1743, and 
the following days, I had time to finish the Instructions for 
Children? They were published in 1745, price ^d. Wesley 
says in his preface to all parents and schoolmasters, that 
although the great truths herein contained are more imme 
diately addressed to children, yet are they worthy the deepest 
consideration both of the oldest and wisest of men. Experience 


did not make him think less of the manual, for in his Life of 
Fletcher he refers to his friend s intention to prepare various little 
tracts for the use of the schools. I do not regret his not living 
to write those tracts ; because I despair of seeing any in the 
English tongue superior to those extracts from Abbe* Fleury 
and Mr. Poiret, published under the title of Instructions for 
Children. I have never yet seen anything comparable to them 
either for depth of sense or plainness of language. 

Hymn 57. Begin, my soul, some heavenly theme. 

Hymns and Spiritual Songs, 1707. Entitled, The faithfulness of 
God in the promises. The first verse is 

Begin, my tongue, some heavenly theme, 
And speak some boundless thing. 

Toplady altered this to Begin, my soul. Watts wrote (ver. 5), 
His very word of grace. The hymn was included in the Wesleyan 
Supplement, 1831. Verses 5i 7 and 8 were omitted, and ver. 9 altered. 

5. He that can dash whole worlds to death, 

And make them when He please, 
He speaks, and that almighty breath 
Fulfils His great decrees. 

7. He said, Let the wide heav n be spread, 

And heav n was stretch d abroad ; 
Abra m, I ll be thy God, He said, 
And he was Abra m s God. 

8. O might I hear Thy heav nly tongue 

But whisper Thou art Mine ! 
Those gentle words should raise my song 
To notes almost divine. 

9. How would my leaping heart rejoice 

And think my heav n secure ! 
I trust the all-creating voice, 
And faith desires no more. 

Hymn 58. O Lord, how good, how great art Thou. 

An altered version of his paraphrase of Psalm viii. given in The 
Spirit of the Psalms, 1834. The version in the Poems, 1853, began 
1 How good, how faithful, Lord, art Thou ! 



Hymn 59. I ll praise iny Maker while I ve breath. 


Psalm cxlvi., from The Psalms of Davia , 1719 ; six verses, headed 
Praise to God for His goodness and truth. 

Wesley included it in his Charlestown Collection, 1737, with verses 
2 and 5 omitted. He made two felicitous alterations, which show his 
taste and skill. I ll praise my Maker with my breath was changed 
to while I ve breath ; and The Lord hath eyes to give the blind 
to pours eyesight on. 

Wesley never ceased to love this hymn. Miss Ritchie calls 
it his favourite psalm. He gave it out before his sermon in 
his last service at City Road on Tuesday evening, February 22, 
1791. Next day he preached his last sermon at Leatherhead. 
He returned home to City Road on Friday morning, and on 
the Monday afternoon, while his clothes were being brought 
that he might get up, he broke out singing the first and second 
verses (of I ll praise my Maker while I ve breath ( these 
blessed words, as Miss Ritchie calls them in her account of his 
de.ath) with a vigour that astonished all his friends. The tune 
was the Old usth, which was a special favourite of his. It 
is set in the new Tune-Book to 595. During the Tuesday night 
he was often heard (Tyerman says scores of times ) trying to 
repeat the psalm before mentioned, but could only get out, 
I ll praise I ll praise 

On the evening of John Fletcher s wedding-day (November 
12, 1781), John Valton preached at Cross Hall, from those 
most suitable words, " What shall I render unto the Lord for all 
His benefits ? I will take the cup of salvation, and call upon 
the name of the Lord." His words did not fall to the ground : 
many were greatly refreshed. After preaching there was a 
sweet contest among us ; every one thought, " I in particular 
owe the greatest debt of praise " ; till we jointly agreed to 
sing, " I ll praise my Maker while I ve breath." 

On the afternoon of the day when Sammy Hick, the 
Village Blacksmith, died (November 9, 1829), some of his 
friends came from Sherburn to visit him. He was too weak to 
pray, but asked them to pray with him, and with great feebleness 
gave out the first verse of one of his favourite hymns, I ll praise 
my Maker while I ve breath. 


Hymn 60. Ere God had built the mountains. 

In the Olney Hymns, 1779, based on Prov. viii. 22-31. Cowper s 
hymns are marked C. (See also under hymn 109.) There are 348 
pieces in the book ; Cowper wrote about 68, Newton the rest. 

Cowper was born in his father s rectory at Great Berkham- 
stead, in 1731, educated at Westminster School, called to the Bar 
in 1754. He had suffered from melancholy from his youth, 
but in 1763, when nominated to the Clerkship of the Journals 
in the House of Lords, his reason gave way. Through Dr. 
Cotton s wise treatment at St. Albans he regained strength. 
He settled in 1767 at Orchard Side, a tall brick house still 
standing in the market-place at Olney. John Newton was curate 
in charge. Cowper lived at Olney for nineteen years. Thomas 
Scott, the commentator, lived here for some time, and William 
Carey was sent into the ministry from the Baptist church, 
after not a little hesitation. Dr. Gauntlett was organist as a 
boy at the parish church. In 1786 Cowper removed to Weston 
Underwood. In 1796 he went to live at East Dereham, and 
was buried in St. Edmund s Chapel, Dereham Church, May 2, 
1800. On his tomb are the lines 

His highest honours to the heart belong, 
His virtues formed the magic of his song. 

Cowper was Newton s lay helper at Olney. Newton says, He 
loved the poor. He often visited them, consoled and comforted 
them in their distress ; and those who were seriously disposed 
were often cheered and animated by his prayers. The Lord 
evidently sent him to Olney, where he has been a blessing to 
many, a great blessing to myself. These were happy years. 
Cowper says, God has given me such a deep-impressed per 
suasion of the truth, as a thousand worlds would not purchase 
from me. It gives me a relish to every blessing, and makes 
every trouble light. 

Southey pays high tribute to Cowper when he calls him 
1 the best of English letter-writers ; and his poetry will never 
cease to appeal to those who share his love of nature and of 
home. His pen was always used to promote the cause of 
liberty and true religion. 


Hymn 61. A thousand oracles divine. 


From second part, Hymns and Prayers to the Trinity, 1767 ; 
Works, vii. 312. Eight lines are omitted. 

Ver. 6 begins, The King whose glorious face ye see. 

Young s Night Thoughts, Night 4, 603, Father of angels ! 
but the Friend of man ! has given the Methodist poet the 
beautiful thought of ver. 5 ; and 11. 437-40 

This theme is man s, and man s alone ; 
Their vast appointments reach it not : they see 
On earth a bounty not indulged on high, 
And downward look for Heaven s superior praise ! 

inspired the lines here omitted before ver. 6 
Ye seraphs nearest to the throne, 

With rapturous amaze, 
On us, poor ransomed worms, look down, 

For Heaven s superior praise. 

Charles Wesley says, in July, 1754, I began !once more 
transcribing Young s Night Thoughts. No writings but the 
inspired are more useful to me. When Dr. Young was in deep 
melancholy after the loss of his step-daughter, the Countess of 
Huntingdon introduced him to Charles Wesley, with the hope 
that he might find relief. The two poets conversed freely, and 
Dr. Young afterwards spoke very highly of Charles Wesley co 
the Countess. He attended Methodist services, from which he 
derived much comfort and help. John Wesley published an 
extract from that noble work, Young s Night Thoughts, in 

A tract by the Rev. W. Jones, Curate of Finedon, Northamp 
tonshire, suggested Charles Wesley s Hymns on the Trinity. 
It is entitled The Catholic Doctrine of a Trinity proved by 
above a hundred short and clear arguments expressed in the 
terms of Holy Scripture, compared in a manner entirely new, 
1754, enlarged 1767. Charles Wesley made a hymn or set 
of hymns on each text Mr. Jones adduced. His first stanza 
owes much to Mr. Jones s preface. In the fourth and last 
chapter, the passages of the Scripture have been laid together, 
and made to unite their beams in one common centre, the Unity 
of the Trinity, which union is not metaphorical and figurative, 
but strict and real. 


Hymn 62. Praise to the Holiest in the height. 

From his Dream of Gerontius, which appeared in The Month for 
May and June, 1865. It represented his musings on the death of a 
dear friend, and he was so dissatisfied with it that he threw the MS. 
aside. By good fortune a friend rescued it. The Dream traces the 
journey of a monk s soul after death to Purgatory. This hymn is sung 
by the Fifth choir of Angelicals as the soul is conducted into the 
presence-chamber of Emmanuel. The Dream appeared in his Verses 
on Various Occasions, 1868, andjthe hymn was given the same year in 
the Appendix to Hymns Ancient and Modern. 

Cardinal Newman was born in i8or, in the city of London, 
where his father was chief clerk and afterwards partner in a 
banking-house. His mother taught him to read the works of 
Thomas Newton, Dr. Watts, Richard Baxter, and Thomas 
Scott, of Aston Sandford, to whom, he said, humanly speaking, 
I almost owe my soul. He became Fellow of Oriel College, 
Oxford, in 1822, and afterwards tutor. In 1828 he was appointed 
Vicar of St. Mary s, Oxford. He says, It was to me like the 
feeling of spring weather after winter ; and, if I may so speak, 
I came out of my shell ; I remained out of it till 1841. He 
resigned his living in 1843, and on October 9, 1845, was received 
into the Church of Rome. In 1858 he found his place in the 
Oratory at Birmingham, and in 1864 published his Apologia- 
pro Vita Sna. In 1879 he was created a Cardinal. He died 
August 11, 1890, and was buried in the graveyard of the 
Oratorians at Rednal. Besides his two famous hymns, New 
man compiled a collection of hymns chiefly from the Paris 
Breviary, and made some fine translations from the Latin. 

The hymn was a source of consolation and strength to Mr. 
Gladstone on his death-bed. Canon Scott Holland referred to 
him at St. Paul s as spending his life in benediction to those 
whom he leaves behind in this world, and in thanksgiving to 
God, to whom he rehearses over and over again, day after day, 
Newman s hymn of austere and splendid adoration, Praise to 
the Holiest in the height. It was sung at his funeral service. 

The hymn strengthened Gordon to face death at Khartoum. 

O generous love ! that He, who smote 

In Man for man the foe, 
The double agony in Man 

For man should undergo. 


Hymn 63. O God of God, in whom combine. 

German ; translated by JOHN WESLEY (36). 

Hymns and Sacred Poems, 1739; Works, i. 162. Supplication 
for grace, From the German 

Gott aus dem quillt alles Leben. 
The original is ascribed to Zinzendorf, but it has not been identified. 

Hymn 64. O God of all grace. 

Hymns and Sacred Poems, 1 749 ; Works, v. 30. Hymns for 
Believers. In twenty stanzas of three lines. 

Hymn 65. Father, whose everlasting love. 


Hymns on God s Everlasting Love, 1741 ; Works, iii. 3. In the 
original ver. 4 reads A world, which is happily changed to The 

A relic of the controversy on Calvinism, which separated 
the Wesleys and Whitefield in 1741. Wesley had taken the 
Arminian position so early as 1725, when discussing great 
questions of theology in his letters to his mother. In 1740 
Whitefield was greatly disturbed by Wesley s sermon on Free 
Grace. This hymn represents the Methodist doctrine on this 
cardinal subject. Wesley reprinted it in the Arminian 
Magazine, 1778. 

Hymn 66. What shall I do my God to love. 


Hymns and Sacred Poems, 1749 ; Works, iv. 446. It is the fourth 
of a set of seven hymns headed After a Recovery. It begins 

O what an evil heart have I, 
So cold, and hard, and blind ! 

The fourth verse reads in the original, My trespass is grown up to 
heaven. The original has eighteen verses. 

In the hymn-book of 1875, the hymn began with the ninth verse ; 
here it begins with the eleventh. 


Hymn 67. Thy ceaseless, unexhausted love. 

Short Hymns on Select Passages of Scripture, 1762; Works, ix. 55. 
Exod. xxxiv. 6. The first line is Thy causeless unexhausted love. 

The debt to Matthew Henry s Commentary has been de 
scribed under hymn 55. Ver. 4 is based on Henry s words, 
The spring of mercy is always full, and streams of mercy 
always flowing. There is mercy enough in God, enough for all, 
enough for each, enough for evermore. 

Thomas Jackson says (C. Wesley, ii. 200), Few persons 
would think of going to the verbose Commentary of Matthew 
Henry for the elements of poetry ; but the genius of Charles 
Wesley, like the fabled philosopher s stone, could turn everything 
to gold. Some of his eminently beautiful hymns, strange as 
it may appear, are poetic versions of Henry s expository notes. 

This hymn furnished Dinah Morris with the closing appeal 
in her sermon on the village green 

Dear friends, come and take this blessedness ; it is offered 
to you ; it is the goodness that Jesus came to preach to the 
poor. It is not like the riches of this world, so that the more 
one gets the less the rest can have. God is without end ; His 
love is without end 

Its streams the whole creation reach, 

So plenteous is the store ; 
Enough for all, enough for each, 

Enough for evermore. 

(Adam Bcde, ch. ii.) 

Hymn 68. Great God of wonders ! all Thy ways. 
SAMUEL DAVIES (1723-61). 

Mr. Davies visited England in 1753 on behalf of New Jersey 
Presbyterian College, Princeton, and on his return was 
appointed President in succession to Jonathan Edwards. After 
his death, Dr. T. Gibbons, the biographer of Watts, published 
five volumes of his sermons, and sixteen of his hymns in 
Hymns adapted to Divine Worship, 1769. One of these was 
Great God of wonders, his most popular hymn. The third 
verse of the original is here omitted 


Angels and men, resign your claim 
To pity, mercy, love, and grace ; 
These glories crown Jehovah s name 

With an incomparable blaze ! 
Who is a pardoning God like Thee ? 
Or who has grace so rich and free ? 

Hymn 69. Eternal depth of love divine. 
ZINZENDORF ; translated by JOHN WESLEY (36). 

Hymns and Sacred Poeins, 1739; Works, i. 173; headed *God 
with us. From the German Du ewiger Abgrund der seligen Liebe, 
written for the birthday of his friend Count Henkel of Oderberg, 
September 21, 1726. 

When published in 1 730, it was headed Ein Erweckungs Lied an 
Fest-Tagen." It appeared in the Herrnhut Gesang-Buch^ \ 735. Wesley s 
translation was in four verses of eight lines each. 

The last four lines of ver. 3 and the first four of ver. 4 are 
omitted. They are 

Still on Thee, Father, may we rest ! 

Still may we pant Thy Son to know ! 
Thy Spirit still breathe into our breast, 

Fountain of peace and joy below ! 

Oft have we seen Thy mighty power 
Since from the world Thou mad st us free! 

Still may we praise Thee more and more, 
Our hearts more firmly knit to Thee ! 

the Prime Minister of Saxony, was born at Dresden, educated 
at Halle and Wittenberg, and became Hof- und Justizrath at 
Dresden in 1721. The first Moravian settlers found a home 
on his estates in 1722, and formed the nucleus of the settle 
ment of Herrnhut. In 1727 he gave himself to the care of 
the growing community, and became Bishop of the Moravian 
Brethren, 1737. He died at Herrnhut in 1760. As a schoolboy 
at Halle he founded The Order of the Grain of Mustard Seed, 
one object of which was the conversion of others, including 
Jews and Pagans. In 1731 he was able to begin the missionary 
service which has won for the Moravians their highest glory. 
Charles Wesley met the Count when he visited England in 1737. 
Peter Bohler, whom the Count had ordained for work in 
Carolina, taught the Wesleys the way of faith, and sent his 


impressions of the brothers to Zinzendorf. John Wesley saw 
much of Zinzendorf when he visited Herrnhut in 1738. In 1741 
Wesley had his famous conversation with the Count in Gray s 
Inn Walks, London. The paths of the two men, and of 
Methodists and Moravians, had parted. On his death-bed Zin 
zendorf rejoiced in the results he had seen at home and abroad. 
As for the heathen, I only asked for the first-fruits, and, behold, 
a harvest ! 

He wrote his first hymn at the age of twelve, and his last 
four days before his death. His list of hymns numbers more 
than 2,000. Some of them are marred by unbecoming familiarity 
with sacred things, others are spoiled by their diffuseness. His 
later productions are unreal and exaggerated ; but many of his 
hymns are distinguished by a certain noble simplicity, true 
sweetness, lyric grace, unshaken faith in the reconciling grace 
of Christ, entire self-consecration, willingness to spend and be 
spent in the Master s service, and fervent brotherly love. 
When he was dying, nearly a hundred members of the com 
munity gathered in and near his bedchamber. He spoke 
words of comfort to them, and as his son-in-law prayed, Lord, 
now lettest Thou Thy servant depart in peace, he passed to his 

Hymn 70. O Love of God, how strong and true ! 

Hymns of Faith and Hope, Second Series, 1864. 

Bonar (1808-89) was a solicitor s son, born in Edinburgh, and 
educated at its High School and University. He was greatly 
influenced by Dr. Chalmers, then Professor of Theology, whom 
he considered to be the greatest man he ever met. While 
assistant minister at St. James s, Leith, he found the children 
very listless in public worship. The psalms and hymns were 
not to their taste, though they were fond enough of music. 
The young minister chose some of the more lively tunes and 
wrote words to them, which were printed on leaflets and dis 
tributed through the Sunday school of which he had charge. 
The success of that experiment led him to seek out suitable 
hymns and compose others. He became minister of the North 
Parish Church, Kelso, in 1837. In 1843 ne left the Established 
Church, but remained as Free Church minister in Kelso till 


1866, when he took charge of the Chalmers Memorial Church, 
The Grange, Edinburgh. He was Moderator of the General 
Assembly in 1883. In 1848 he became Editor of the Quarterly 
Journal of Prophecy, which post he held during its twenty-five 
years existence. In every issue one hymn of his own was 
printed. His son says one table in his study was entirely 
devoted to proof-sheets, and for thirty years he said he had 
been continually in the hands of three separate printers for his 
editorial work, his prose, and his poetry. He was a lifelong 
student of the Greek and Latin classics and Patristic literature. 

Canon Ellerton says there is no more striking testimony to 
Bonar s power as a sweet singer than the very remarkable 
change which, during his lifetime, passed over the whole of 
Scotland in the matter of hymnody. The new wine of the 
Hymns of Faith and Hope has enriched the blood of all 
religious Scotland, and made it impossible for her to rest 
content with the merely veiled and indirect praise of her risen 
and ascended Lord which was all that her old Psalmody 
allowed her. Her heart grew hot within her, and at last she 
spake with her tongue, in new and freer accents of praise. 3 

Mr. Horder says, Dr. Bonar is probably the only example 
of a really great hymnist in modern times who has consecrated 
his gifts to the production of verses specially adapted for times 
of religious revival. 

Hymn 71. Was there ever kindest shepherd. 
F. W. FABER, D.D. (54). 

Appeared in his Oratory Hymns, 1854, headed Come to Jesus. 
It begins, Souls of men, why will ye scatter ? 

Hymn 72. The King of Love my Shepherd is. 

Appendix to Hymns Ancient and Modern, 1868. 

Sir H. W. Baker, eldest son of Admiral Sir H. L. Baker, 
was born in London, May 27, 1821. He succeeded to the 
baronetcy, and became Vicar of Monkland, Herefordshire, 1851 ; 
died February 12, 1877. As editor of Hymns Ancient and 
Modern, in which thirty-three of his own hymns appeared, and 


other collections, he rendered eminent service to sacred song. 
His hymns are singularly musical and chaste in thought and 
style. The third verse of this hymn, Perverse and foolish oft 
I strayed, was the last word that his friends heard the author 
whisper on his death-bed. Dr. Julian says, This tender 
sadness, brightened by a soft, calm peace, was an epitome of 
his poetical life. 

Dr. Dykes wrote for the hymn his lovely melody Dominus 
regit me, and one of Gounod s most successful sacred songs 
was a setting of this hymn. The Vulgate Version of Psalm 
xxiii. begins Dominus regit me. 

Hymn 73. Let all that breathe Jehovah praise. 


Hymns for Children, 1763, No. 95. Works, vi. 458. 

Hymn 74. Far as creation s bounds extend. 


Psalm cxlv., from his Psalms of David translated or paraphrased in 
English Verse, 1765. 

Merrick was born at Reading in 1720, educated at its 
Grammar School, and died in the town in 1769. He became 
Fellow of Trinity College, Oxford, 1744, and took holy orders, but 
his health would not bear the strain of a clergyman s life. He 
published his Messiah, a divine essay, humbly dedicated to the 
Reverend the Vice-Chancellor of the University of Oxford and 
the Visitors of the Free School in Reading, when he was only 
fourteen. His fable of The Chameleon is still well known. His 
paraphrases of the Psalms were much used a century ago, both 
in Anglican and in Nonconformist circles, but they are somewhat 
weak and verbose. He announced them as not calculated for 
the uses of public worship, but rather for purposes of private 
devotion. The translator knew not how, without neglecting 
the poetry, to write in such language as the common sort of 
people would be likely to understand. Dr. W. B. Collyer 
included more than fifty of his psalms and hymns in his col 
lection, and Bishop Lowth, who helped him in his Annotations 
on the Psalms, described him as one of the best of men and 
most eminent of scholars. Archbishop Seeker was also one 
of his helpers in this work. 


Hymn 75. The spacious firmament on high. 

Addison was son of the Rev. Lancelot Addison, afterwards 
Dean of Lichfield, and was born at his father s parsonage, 
Milston, near Amesbury, Wilts, on May I, 1672. Lancelot 
Addison, the son of a poor Westmorland clergyman, began 
life as chaplain to the garrison at Dunkirk. The modest living 
at Milston enabled him to marry a clergyman s daughter. His 
son was educated at Charterhouse and Magdalen College, 
Oxford. Intended for the Church, he gave himself to law 
and politics, and became Chief Secretary for Ireland. In 1716 
he married the Dowager Countess of Warwick, and died at 
Holland House, Kensington, June 17, 1719. He said to the 
Earl of Warwick, See in what peace a Christian can die. 
His contributions to the Tafterand the Spectator ka.vQ, won him 
a chief place among English men of letters. These papers 
were started by his old schoolfellow and friend, Richard Steele. 
Dr. Johnson said, Whoever wishes to attain an English style, 
familiar but not coarse, and elegant but not ostentatious, must 
give his days and nights to the volumes of Addison. Macaulay 
describes him as the unsullied statesman, the accomplished 
scholar, the consummate painter of life and manners, the great 
satirist, who alone knew how to use ridicule without abusing 
it ; who, without inflicting a wound, effected a great social 
reform ; and who reconciled wit and virtue after a long and 
painful separation, during which wit had been led astray by 
profligacy and virtue by fanaticism. The spacious firmament 
on high appeared in the Spectator for Saturday, August 23, 
1712, at the close of an essay dealing with the means by which 
faith may be confirmed and strengthened in the mind of man. 
Addison holds that when once convinced of the truth of any 
article, and of the reasonableness of our belief in it, we should 
never after suffer ourselves to call it into question. Then he 
urged that those arguments which appear of the greatest 
strength, and which cannot be got over by all the doubts and 
cavils of infidelity, should be carefully laid up in the memory. 
The practice of morality, habitual adoration of the Supreme 
Being, retirement and meditation, are other means for 
strengthening faith. He argues that when retired from the 
world, faith and devotion naturally grow in the mind of every 


reasonable man, who sees the impressions of divine power and 
wisdom in every object on which he casts his eye. The Supreme 
Being has made the best arguments for His own existence, in 
the formation of the heavens and the earth, and these are 
arguments which a man of sense cannot forbear attending to, 
who is out of the noise and hurry of human affairs. The 
Psalmist has very beautiful strokes of poetry to this purpose in 
that exalted strain (Psalm xix.). As such a bold and sublime 
manner of thinking furnishes very noble matter for an ode, the 
reader may see it wrought into the following one. 

Dr. Johnson used to repeat the hymn with great delight. 
Hartley Coleridge could not bear the spangles and the 
shining frame. They remind me of tambour work. Perhaps 
if I had never read the psalm, I might think the verses fine. 

Not long before his death, John Wesley was talking with 
Adam Clarke about the origin of Methodism. He pointed out 
how God raised up Mr. Addison and his associates to lash the 
prevailing vices and ridiculous and profane customs of the 
country, and to show the excellence of Christianity and Christian 
institutions. The Spectators, written with all the simplicity, 
elegance, and force of the English language, were everywhere 
read, and were the first instruments in the hands of God to 
check the mighty and growing profanity, and call men back 
to religion and decency and common sense. Methodism, in 
the order of God, succeeded, and revived and spread Scriptural 
and experimental Christianity over the nation. And now what 
hath God wrought ! That is perhaps the noblest tribute ever 
paid to Addison and Steele, who were, like Wesley, old 

Hymn 70. The earth with all her fulness owns. 

Psalms and Hymns, 1743 ; Works, viii. 47. Tsalm xxiv. In ver. 4, 
1 Whoe er is a happy revision of the original, Who here. 

Hymn 77. Happy man whom God doth aid ! 

Hymns for Children, 1763, No. 18 ; Works, vi. 387. 


Hymn 78. With glory clad, with strength arrayed. 
TATE and BRADY (17). 

Psalm xciii. A New Version of the Psalms, 1696. In ver. 2 the 
original reading ( King is now restored. 

Hymn 79. High in the heavens, eternal God. 


Psalm xxxvi., from the Psalms of David, 1719. Headed The 
Perfections and Providence of God ; or, General Providence and Special 
Grace. Ver. 5 is omitted 

From the provisions of Thy house, 
We shall be fed with sweet repast ; 

There mercy like a river flows, 
And brings salvation to our taste. 

Hymn 80. Sweet is the memory of Thy grace. 

Psalm cxlv., from The Psalms of David, 1719. Headed The 
Goodness of God. 

Hymn 81. You, who dwell above the skies. 

George Sandys, second son of the Archbishop of York, was 
born in 1577, educated at Oxford, and for some years travelled 
widely in Europe and Asia. In 1615 he published a curious 
account of his travels. On his return to England he became 
a gentleman of the Privy Chamber of Charles I. He died at 
Bexley Abbey, Kent, in 1643. His translation of Ovid s Meta 
morphoses was very popular. He published three volumes of 
paraphrases, on the Psalms in 1637 ; Psalms and Other Books, 
1638 ; Song of Solomon, 1642. His versions of the Psalms 
were set to music by Henry Lawes, and intended for private 
devotion. Dryden called him the best versifier of the former 
age. Baxter laments that Sandys seraphic strain was 
useless to the vulgar, because not in the ordinary metres. He 
says, I must confess after all that, next to the Scripture poems, 


there are none so savoury to me as Mr. George Herbert s and 
Mr. George Sandys s. Charles I found comfort in these Psalms 
when a prisoner at Carisbrooke Castle. Lord Falkland wrote 
a eulogistic preface, and Burney, Montgomery, Conder, and 
Holland regard it as the best metrical version. Its poetical 
grace exercised a great influence on later translations. Mont 
gomery describes the Psalms of Sandys as incomparably the 
most poetical in the English language, and yet they are 
scarcely known. This is his paraphrase of Psalm cxlviii. 

Hymn 82. Good Thou art, and good Thou dost. 


Hymns for Children, 1763, No. 99 ; Works, vi. 461. The latter 
half of the hymn, Thou the great, eternal Lord. 

Hymn 83. Father, how wide Thy glory shines ! 

In florae Lyricae, 1706. Headed God glorious and sinners saved. 
Wesley included it in Psalms and Hymns, 1738-41. 

Hymn 84. All praise and thanks to God most High. 
JOHANN JAKOB SCHUTZ (1640-90) ; translated by Miss 

WlNKWORTH (19). 

1 Sei Lob und Ehr dem hochsten Gut, is one of five hymns published 
In his Christliches Gcdenckbiichlrin, 1675, and is founded on Deut. xxxii. 
3, with the heading Hymn of Thanksgiving. It has nine stanzas. 

This hymn attracted unusual attention from its first appearance, and 
has played a large part in the religious life of Germany. 

Miss Winkworth s translation is in her Lyra Gcrmanica, Second 
Series, 1858. She does not give Schiitz s last stanza. Three of her 
verses are here omitted. 383 is Miss Cox s translation of the same 

Schutz was born at Frankfurt-on-Main, studied at Tubingen, 
and practised with distinction as an advocate in his native city. 
He was the friend of P. J. Spener, and had much to do with 
the Collegia Pietatis, or prayer-meetings, which Spener started 
in 1670, and which are regarded as the beginning of Pietism. 
Schutz became a Separatist, and ceased to attend the Lutheran 


Hymn 85. There is a book who runs may read. 


The Christian Year ; part of the twelve-verse poem for Septuagesima 
Sunday, with the text, Rom. i. 20. It was written in 1819, and was 
sung over Keble s grave. 

Keble was born in 1792 at Fairford, Gloucestershire, where 
his father educated him and his brother till they went to Oxford. 
In 1806 he won a scholarship at Corpus Christi College, and in 
1810 a double First, which up to that time had been gained by 
no one except Sir Robert Peel. He was elected Fellow of 
Oriel next year at the age of nineteen, and remained at Oxford 
till 1823, when his mother died, and he returned to Fairford. 
He published The Christian Year m 1827, became Professor of 
Poetry at Oxford in 1831, and in 1833 preached his famous 
Assize Sermon at Oxford, of which Newman said, I have ever 
considered and kept the day, as the start of the religious move 
ment of 1833. Two years later he became vicar of Hursley. 
He died at Bournemouth, on March 29, 1866. His wife 
survived him only six weeks, and was buried at his side in 
Hursley Churchyard. 

Newman says that in The Christian Year ( Keble struck an 
original note, and woke up in the hearts of thousands a new 
music, the music of a school long unknown in England. Dr. 
Arnold, who saw some of the poems in manuscript, wrote to Sir 
John T. Coleridge, I live in hopes that he will be induced to 
publish them, and it is my firm opinion that nothing equal to them 
exists in our language. The wonderful knowledge of Scripture, 
the purity of heart, and the richness of poetry which they 
exhibit, I never saw paralleled. Bishop Barry describes it as a 
book which leads the soul up to God, not through one, but 
through all of the various faculties which He has implanted in 
it. It had an extraordinary reception. Ten years before Keble s 
death a hundred thousand copies had been sold. Its popularity 
is illustrated by a story told of Wilberforce and his four sons, 
who planned a holiday together. Each was to bring some new 
book which might be read aloud. When the time arrived, it 
was found that each had brought The Christian Year. It made 
Keble the poet of the Oxford Movement. Hursley still seems 
to be full of his memory. The spot where his coffin rested in 
the church is marked by a brass cross let into a stone, round 


the edge of which, on a strip of brass, is the petition of the 
Litany which he loved, By Thine Agony and bloody sweat ; by 
Thy Cross and Passion ; by Thy precious Death and Burial ; by 
Thy glorious Resurrection and Ascension ; and by the coming 
of the Holy Ghost : Good Lord, deliver us. 

Keble s delightful simplicity is illustrated by the story of a 
visit he paid with a brother clergyman to a Sunday school. 
The superintendent begged him to speak to the scholars. 
Keble asked, May they sing something ? and when they 
finished, he beamed on them and said, My dear children, you 
sing most beautifully in tune ; may your whole lives be equally 
in tune, and then you will sing with the angels in heaven. 

A heathen once said to Rabbi Meir, "How can your God, 
whose majesty, you say, fills the universe, speak from between 
the two staves of the Ark of the Sanctuary ? " Then the Rabbi 
held up a large and a small mirror to the man s gaze ; in each 
of them his person was reflected. " Now," said the sage, " in 
each mirror your body corresponds to the size of the glass ; and 
should the same be impossible to God? The world is His large 
mirror, and the Sanctuary is His small one. : " 

Hymn 86. The Lord s my Shepherd, I ll not want. 

Scottish Version, 1650. 

This is based on the version by Francis Rous, who was born 
at Halton, Cornwall, in 1579, educated at Oxford, studied law, 
and sat as M.P. for Truro in the reigns of James I and 
Charles I. He was Provost of Eton College in 1643. He vvas 
a member of Cromwell s Privy Council, of his Board of Triers, 
and of the Westminster Assembly. He died at Acton in 1659, 
and was buried in Eton College Chapel. His amended Old 
Version, in which this appeared, was issued in 1641. He took 
his text largely from William Whittingham s The Lord is only 
my Support in One andFiftie Psalmes of David, Geneva, 1556. 
Whittingham married Calvin s sister at Geneva, succeeded 
Knox as pastor of the English congregation there, became 
Dean of Durham in 1563, and died in 1579. The Scottish 
Psalter version has two lines of Whittingham, seven of Rous, 
and others from the Westminster Assembly s revision of 
Whittingham. In Scotland it is the first religious verse learnt 
at the mother s knee, and often the last repeated before entering 
" the valley of the shadow of death. " 



Dr. John Ker says, Every line of it, every word of it, has been 
engraven for generations in Scottish hearts, has accompanied 
them from childhood to age, from their homes to all the seas and 
lands where they have wandered, and has been to a multitude 
no man can number the rod and staff of which it speaks, to 
guide and guard them in dark valleys, and at last through the 
darkest. Mr. S. R. Crockett writes Mr. Stead, There is no 
hymn like " The Lord s my Shepherd, I ll not want." I think I 
must have stood by quite a hundred men and women as they 
lay a-dying, and I can assure you that these words the first 
learned by the child were also the words that ushered most of 
them into the Quiet. The Rev. D. P. Alford also writes, 
When I was chaplain of the Scilly Islands, one of my leading 
parishioners, a Scotchman, when dying, found the greatest con 
solation in the metrical version of this psalm. His wife said to 
me, " It is no wonder that psalm comforts him, for he has said 
it every night before going to bed ever since I have known 
him." They were elderly people, and had been married many 

Hymn 87. My Shepherd will supply my need. 


Psalm xxiii,, from Psalms of David, 1719. The sixth verse is 

There would I find a settled rest, 

While others go and come ; 
No more a stranger or a guest, 
But like a child at home. 

Hymn 88. Thee will I praise with all my heart. 


Psalm ix. Seven double verses ; first published in 1870 in Works t 
viii. 17. 

Hymn 89. O bless the Lord, my soul! 

Psalm ciii. 1-7, from Psalms of David, 1719. Praise for spiritual 
and temporal mercies. 


Ver. 4 is omitted 

He crowns thy life with love, 
When ransom d from the grave ; 
He that redeem d my soul from hell 
Hath sov reign power to save. 

Hymn 90. My soul, repeat His praise. 

Psalm ciii. 8-18, from Psalms of David, 1719. Headed Abound 
ing compassion of God ; or, Mercy in the midst of judgement. Verses 
4 and 6 are here omitted. 

Hymn 91. The Lord, how wondrous are His ways ! 


Psalm ciii. 8-18, from Psalms of David, 1719. Watts gives two 
versions of the Psalm, This is placed first. In ver. I, line 3 reads, 
* He takes His mercy for His throne. Three verses are omitted. It 
was in the 1831 Supplement, but was left out in 1875. 

Hymn 92. When all Thy mercies, O niy God. 


The second of Addison s hymns in the Spectator, No. 453, August 9, 

It is prefaced by an article on Gratitude. There is not 
a more pleasing exercise of the mind than gratitude. It is 
accompanied with such an inward satisfaction, that the duty is 
sufficiently rewarded by the performance. If gratitude is due 
from man to man, how much more from man to his Maker ! 
Every blessing we enjoy, by what means soever it may be 
derived upon us, is the gift of Him who is the great Author of 
good, and Father of mercies. 

Addison says, I have already communicated to the public 
some pieces of divine poetry, and as they have met with a very 
favourable reception, I shall from time to time publish any 
work of the same nature which has not yet appeared in print, 
and may be acceptable to my readers. 
The original has thirteen verses. 

2. O how shall words with equal warmth 

The gratitude declare 
That glows within my ravished heart ? 
But Thou canst read it there. 


3. Thy Providence my life sustain d, 

And all my wants redrest, 

When in the silent womb I lay, 

And hung upon the breast. 

4. To all my weak complaints and cries 

Thy mercy lent an ear, 
Ere yet my feeble thoughts had learnt 
To form themselves in prayer. 

9. Thy bounteous hand with worldly bliss 

Has made my cup run o er, 
And in a kind and faithful friend 
Has doubled all my store. 

12. When nature fails, and day and night 

Divide Thy works no more, 
My ever-grateful heart, O Lord, 
Thy mercy shall adore. 

Young borrows his Eternity, too short to speak Thy praise ! 
(Night Thoughts, iv.) from Addison s ver. 8. 

The Rev. Jonathan Crowther, classical tutor at Didsbury, 
quoted the first verse with peculiar emphasis on his death-bed 
in January, 1856, just before he lost consciousness. 

Hymn 93. God of my life, whose gracious power. 


Hymns and Sacred Poems, 1740 j Works, i. 322. Fifteen verses. 
* At the approach of temptation. 

Joseph Taylor, Missionary Secretary 1818-20, and Presi 
dent of the Conference in 1834, was sent out as a missionary 
to the West Indies in 1803 by Dr. Coke, and would often in 
later life quote verses 3 and 4, Oft hath the sea confessed 
Thy power, as he referred to the dangers and afflictions of those 
eventful years. 

Zachary Macaulay (see 481) says this hymn scarce ever 
recurs to my mind without causing it to swell with grateful 

Hymn 94. Call Jehovali thy salvation. 

Psalm xci., from his Songs of Zion, 1822. Two verses omitted. 


Montgomery was the son of John Montgomery, an Irishman 
and a Moravian minister, and was born at Irvine, Scotland, in 
1771. In 1776 his parents moved to the Gracehill Moravian 
Settlement in county Antrim. After training at Fulneck, during 
which his father and mother had both died as missionaries in 
the West Indies, the boy was sent to a shopkeeper s at Mirfield, 
near Wakefield. Thence he moved to Wath-upon-Dearne. 
He travelled to London, hoping to find a publisher for his early 
poems, but failed. In 1792 he became assistant to Mr. Gales, 
auctioneer, bookseller, and printer of the Sheffield Register. 
Montgomery changed the name to the Sheffield Iris, and edited 
it for thirty-one years. His father had been a disciple of 
Cennick, and it is said that a volume of Cennick s sermons was 
the means of James Montgomery s conversion. He lived a busy 
life as editor, lecturer, and advocate of Foreign Missions and of 
the Bible Society in all parts of the country. In 1833 he received 
a royal pension of ^200 a year. He maintained very close 
relations to Methodism, and was for some time a worshipper 
in our chapels. Dr. Hannah introduced him to a Sheffield 
Conference : We feel under great obligation to yourself and to 
the religious body to which you belong, and beg to assure you 
of the kindest affection of the Conference. He died in his 
sleep at the Mount, Sheffield, April 30, 1854. He was honoured 
by a public funeral, a bronze statue was erected in the cemetery, 
a stained glass window in the parish church, and a Wesleyan 
chapel and public hall were named after him. 

Montgomery wrote from 400 to 500 hymns. His MS. was 
generally half a sheet of writing-paper, with the date and his 
signature at the bottom. He corrected his hymns freely, and 
was extremely critical of his own work. In 1819 he and Mr. 
Cotterill published a Collection of hymns. In 1807 he told 
a friend, When I was a boy I wrote a great many hymns ; but 
as I grew up and my heart degenerated, I directed my talents, 
such as they were, to other services, and seldom indeed since 
my fourteenth year have they been employed in the delightful 
duties of the sanctuary. However, I shall lie in wait for my 
heart, and when I can string it to the pitch of David s lyre, 
I will set a psalm " to the Chief Musician." He did not fail to 
carry out that purpose, to the enriching of our whole service of 
praise. A Whitby solicitor once asked him which of his works 
would live. Montgomery replied, None, sir ; nothing, except, 
perhaps, a few of my hymns. This was in keeping with the 


preface to his Christian Psalmist, where he says he would 
rather be the anonymous author of a few hymns which should 
thus become an imperishable inheritance to the people of God, 
than bequeath another epic poem to the world which should 
rank my name with Homer, Virgil, and "our greater Milton." 

Dr. Julian says that his hymns rank in popularity with those 
of Wesley, Watts, Doddridge, Newton, and Cowper. His ear 
for rhythm was exceedingly accurate and refined. With the 
faith of a strong man he united the beauty and simplicity of a 
child. Richly poetic without exuberance, dogmatic without 
uncharitableness, tender without sentimentality, elaborate with 
out diffusiveness, richly musical without apparent effort, he has 
bequeathed to the Church of Christ wealth which could only 
have come from a true genius and a sanctified heart. 

Canon Ellerton regards Montgomery as our first hymno- 
logist ; the first Englishman who collected and criticized 
hymns, and who made people that had lost all recollection of 
ancient models understand something of what a hymn meant, 
and what it ought to be. 

William Howitt gives him almost higher praise. Perhaps 
there are no lyrics in the language which are so truly Christian. 
We find that he has caught the genuine spirit of Christ. 

Montgomery never married. Hugh Miller, who saw him 
when he visited Edinburgh at the age of seventy, says, It is a 
thin, clear, speaking countenance ; the features are high, the com 
plexion fresh, though not ruddy, and age has failed to pucker 
either cheek or forehead with a single wrinkle. To a plain suit 
of black Mr. Montgomery adds the voluminous breast-ruffles of 
the last age, exactly such things as, in Scotland at least, the 
fathers of the present generation wore on their wedding-days. 

Hymn 95. O God of Bethel, by whose hand. 
PHILIP DODDRIDGE, D.D. (1702-51). 

Doddridge was the grandson of a minister ejected in 1662, 
and the twentieth child of a London tradesman. His mother, 
the daughter of a Protestant refugee from Bohemia, taught him 
the Bible stories by some Dutch tiles in their sitting-room. 
He declined an offer from the Duchess of Bedford to send him 
to the University in preparation for Orders, and went to a 
Nonconformist seminary at Kibworth, in Leicestershire, where 
he became pastor in 1723. In 1729 he took a pastorate at 


Castle Hill, Northampton, and trained two hundred students for 
the ministry and other professions. Wesley called to see him on 
September 10, 1745. It was about the hour when he was 
accustomed to expound a portion of Scripture to the young 
gentlemen under his care. He desired me to take his place. 
It may be the seed was not altogether sown in vain. At his 
request Doddridge sent Wesley, in June, 1746, a list of books 
suitable for a library for young preachers. 

His Rise and Progress of Religion in the Soul has had 
enormous influence. Doddridge was always delicate, and at 
his birth seemed so lifeless that he would have been buried had 
it not been for the intervention of the nurse. When threatened 
with consumption he was ordered to take a sea voyage, and 
died at Lisbon, October 26, 1751. 

His hymns were circulated in manuscript, and copies were 
much prized. They were published in 1755. A copy of O 
God of Bethel is preserved in Doddridge s handwriting, dated 
January 16, 1731, and headed Jacob s Vow; from Gen. xxxiii. 
20, 22. Another copy of this MS. which is still in existence 
formerly belonged to Lady Frances Erskine, a friend of Dodd 
ridge who married Colonel Gardiner. From her Dr. Blair 
secured it for a committee of which he was a member, which 
was engaged in compiling the Scottish Translations and 
Paraphrases, 1745. Shield in ver. 4 was then changed to 
wings. John Logan, minister at South Leith( 1748-88), partly 
rewrote the hymn, and published it in his Poems, 1781. The 
same year Logan s version was given in the revised edition of 
the Translations and Paraphrases, with a new verse instead of 
Logan s ver. 5. Logan was a member of this committee. 

Doddridge s original is as follows : 

O God of Bethel, by whose hand 

Thine Israel still is fed 
Who thro this weary pilgrimage 
Hast all our fathers led 

To Thee our humble vows we raise 

To Thee address our prayei 
And in Thy kind and faithful breast 

Deposite all our care 
If Thou thro" each perplexing path 

Wilt be our constant Guide 
If Thou wilt daily bread supply 

And raiment wilt provide 


If Thou wilt spread Thy shield around 

Till these our wandrings cease 
And at our Father s lov d abode 

Our souls arrive in peace 

To Thee as to our covenant God 

We ll our whole selves resign 
And count that not our tenth alone 

But all we have is Thine. 

This hymn is a favourite of His Majesty King Edward VII, 
and was greatly loved by David Livingstone. It often cheered 
him in his African wanderings, was the most inspiring and 
endearing strain heard in his little mission study in Africa, 
and was sung over his grave in Westminster Abbey. Canon 
Ellerton says Doddridge had better taste upon the whole 
than Watts, and less fervour. 

Mr. S. R. Crockett described the hymn to Mr. Stead as 
that which, when sung to the tune of " St. Paul s," makes men 
and women square themselves and stand erect to sing, like an 
army that goes gladly to battle. 

Hymn 96. We come unto our fathers God. 
T. H. GILL (52). 

In The Golden Chain of Praise Hymns, 1869, entitled The People 
of God. 

Mr. Gill says, The birthday of this hymn, November 22, 
1868 (St. Cecilia s Day), was almost the most delightful day of 
my life. Its production employed the whole day, and was a 
prolonged rapture. It was produced while the Golden Chain 
was being printed, just in time to be a link therein, and was the 
latest, as " How, Lord, shall vows of ours be sweet ? " was the 
earliest song included therein. 

Mr. Gill wrote to Mr. Brownlie : The hymn, built on ver. i 
of Ps. xc., and intended to set forth the continuity and unity of 
God s people in all ages, had a somewhat remarkable birth. 
It was inspired by a lively delight in my Puritan and Presby 
terian forefathers of East Worcestershire. Descended from a 
Moravian martyr and an ejected minister, I rejoice not a little 
in the godly Protestant stock from which I spring. A staff 
handed down from him, and inscribed with the date 1692, was 


in my hand when I began the hymn. Its composition occupied 
and gladdened a \vet Sunday in the November of 1868, and 
seldom have I spent a day so delightful. 

Hymn 97. Come, let us join our cheerful songs. 

Hymns and Spiritual Songs, 1707. Headed Christ. Jesus, the 
Lamb of God, worshipped by all the creation, Rev. v. 11-13. 
Ver. 4 is omitted 

Let all that dwell above the sky, 

And air, and earth, and seas, 
Conspire to lift Thy glories high, 

And speak Thine endless praise. 

A dying sailor, who could not read, remembered the first two 
verses of this hymn, and as he repeated them to himself, the 
words slain for us laid hold of him. He turned them over 
in his mind till he saw the way of peace, and died in humble 
confidence in his Saviour. 

Mrs. Samuel Evans quoted the second verse of this hymn 
as she was dying (see 164). 

Hymn 98. Jesus ! the name high over all. 

Hymns and Sacred Poems, 1/49; Works, v. III. Headed After 
preaching (in a Church). It has twenty-two verses, and begins 

Jesu, accept the grateful song, 

My Wisdom and my Might, 
Tis Thou hast loosed the stammering tongue, 

And taught my hands to fight. 

The hymn is made up of verses 9, 10, 12, 13, 18, 22. Ver. 5 
reads, His saving grace proclaim. 

This hymn has stamped itself deep in the religious life of Methodism. 

On August 6, 1744, Charles Wesley preached in Mr. Bennet s 
church at Laneast, in Cornwall. As he was speaking against 
their drunken revels, a person in the congregation contradicted 
and blasphemed. The preacher asked, Who is he that pleads 
for the devil? and one answered in those very words, I am 
he that pleads for the devil. He says, I took occasion from 


hence to show the revellers their champion, and the whole 
congregation their state by nature. Much good I saw im 
mediately brought out of Satan s evil. Then I set myself 
against his avowed advocate, and drove him out of the Christian 
assembly. I concluded with earnest prayer for him. Mr. 
Stevenson says, These circumstances are believed to have sug 
gested the writing of the hymn. It has been used in cases 
where persons were said to be possessed by evil spirits. 

In his Journal for January 31, 1740, Wesley tells how he 
visited a woman who was dangerously ill at Kingswood. I 
was long striving, striving to come to my Saviour, and I then 
thought He was far off ; but now I know He was nigh me all 
that time. I know His arms were round me ; for His arms 
are like the rainbow, they go round heaven and earth. 

In his Plain Account of Kingswood School, 1781, Wesley 
writes : I have nothing to fear, I have nothing to hope for, 
here ; only to finish my course with joy. 

Happy, if with my latest breath 

I might but gasp His name, 
Preach Him to all, and cry in death, 

"Behold, behold the Lamb!" 

Hymn 99. Let earth and heaven agree. 

Hymns on God s Everlasting Love, 1741, No. II ; Works, iii. 71. 

Reprinted in the Arminian Magazine, 1778, entitled The Universal 
Love of Christ. 

Three verses are omitted. In ver. 6 swiftly is substituted for 

The Rev. R. Butterworth quotes a passage from Chrysostom 
given by Brooks, the Puritan : If I were the fittest in the world 
to preach a sermon to the whole world, gathered together in one 
congregation, and had some high mountain for my pulpit, from 
whence I might have a prospect of all the world in my view, 
and were furnished with a voice of brass, a voice as loud as 
the trumpet of the archangel, that all the world might hear me, 
I would choose to preach upon no other text than that in the 
Psalms, " O mortal men, how long will ye love vanity, and 
follow after leasing ? " 


Hymn 100. Thou great Redeemer, dying Lamb. 

Sacred Hymns for the Children of God in the Days of their Pilgrimage, 
1743, headed The Priesthood of Christ. 

John Cennick was born at Reading in 1718. There, in 
March, 1739, Wesley spent the evening with him and a few 
of his serious friends, and it pleased God much to strengthen 
and comfort them. Cennick became teacher in Wesley s school 
at Kingswood, and one of his lay preachers ; but he adopted 
Calvinistic views, and joined Whitefield in 1740. Five years 
later he became a Moravian. Whitefield writes to him from 
New York, July 5, 1747, My dear John, it has been thy 
meat and drink to preach the unsearchable riches of Christ. 
Mayest thou continue in this plan ! I wish thee much success, 
and shall always pray that the work of the Lord may prosper in 
thy hands. Whether thou hast changed thy principles with thy 
situation, I know not. I would only caution thee against 
taking anything for gospel upon the mere authority of man. 
Go where thou wilt, though thou shouldest be in the purest 
society under heaven, thou wilt find that the best of men are 
but men at best, and wilt meet with stumbling-blocks enough 
to teach thee the necessity of a continual dependence on the 
Lord Jesus, who alone is infallible, and will not give that glory 
to another. 

Cennick had a church in Dublin, and in one strange burst 
of rhetoric said, I curse and blaspheme all the gods in heaven 
but the Babe that lay in the manger, the Babe that lay in 
Mary s lap, the Babe that lay in swaddling clouts. A Popish 
priest gave the nickname Swaddlers to the Methodists, and even 
the clergy of Dublin were honoured by this title. Wesley says 
he probably did not know the expression was in the Bible, a 
book he was not much acquainted with. (Journal, May 25, 

Much of Cennick s later life was spent in Germany, where 
his preaching proved very attractive. He died in London in 
1755. His earlier work was revised by Charles Wesley. Some 
of his hymns were first published by his son-in-law, John 
Swertner, in the Moravian Collection, 1789. 


Hymn 101. Join all the glorious names. 

Hymns and Spiritual Songs, 1709 edition. The Offices of Christ, 
from several Scriptures." 

Ver. 2 in the original reads 

But O what gentle terms, 

Mine eyes with joy and wonder see. 

Ver. 3 : He like an angel stands. 

Ver. 8 : My dear Almighty Lord. 

Ver. 9 : A feeble saint shall win the day (line 5). 

Verses 7 and 9 of the original are omitted 

To this dear Surety s hand 

Will I commit my cause ; 
He answers and fulfils 
His Father s broken laws. 
Behold my soul 
At freedom set ! 
My Surety paid 
The dreadful debt. 

My Advocate appears 

For my defence on high ; 
The Father bows His ears, 
And lays His thunder by. 
Not all that hell 
Or sin can say 
Shall turn His heart, 
His love away. 

Hymn 102. My heart and voice I raise. 


The first part of his poem Messiah, 1787, in four parts. It was 
included in the 1831 Supplement to the Wesleyan Methodist hymn- 

Mr. Rhodes was born at Mexborough,in Yorkshire, in 1743, 
and at the age of eleven received religious impressions under 
Whitefield s preaching that finally led him to Christ. He was 
the son of a schoolmaster, who gave him a good education. 
In 1766 he became one of Wesley s preachers. He was a fine 


singer, and greatly delighted the old Methodists by singing after 
his sermons. He died at Margate in 1815. Mr. Rhodes was 
a man of reverend appearance, gentle manners, and cultivated 
mind. His portrait is in the Arminian Magazine for 1779 and 
1797. He wrote several pieces for Hymns for Children and 
Young Persons, 1806, and Hymns for Children, 1814, compiled 
by Joseph Benson. 

His obituary in the Minutes of Conference describes him 
as a man of great simplicity and integrity of mind; he 
was warmly and invariably attached to the whole economy of 
Methodism. His life was a practical explication of his faith ; 
and his character, both in the church and the world, was 
creditable to himself and honourable to religion. 

Hymn 103. Jerusalem divine. 

From his Messiah, 1787. 

Hymn 104. Jesus, Thou everlasting King. 

Hymns and Spiritual Songs, 1709. The Coronation of Christ, and 
Espousals of the Church, Cant. iii. n. 
The first and last verses are omitted 

I. Daughters of Sion, come, behold 
The crown of honour and of gold, 
Which the glad church, with joys unknown, 
Plac d on the head of Solomon. 

6. O that the months would roll away, 
And bring that coronation-day ! 
The King of Grace shall fill the throne, 
With all His Father s glories on. 

Mr. T. R. Allan, founder of the Allan Library, comments on 
the line Nor let our faith forsake its hold, The danger is not 
always lest we should wilfully " forsake," but lest, like a man in 
the waves, holding on to a plank, our strength should fail, and 
we should let it go. Mr. Allan s hymn-book had no names of 
authors, but he supplied lists and wrote names above some of 
the hymns. Underlining and crowded references to the Scripture 
passages which form the basis of the hymns show that the book 
was studied with only less care than his Bible itself. 


Hymn 105. Wlien morning gilds the skies. 
German; translated by EDWARD CASWALL, M.A. (1814-78). 

Beim fruhen Morgenlicht appears to be a hymn of Franconian 
origin, dating from the beginning of the eighteenth century. This 
translation was published in Formby s Catholic Hymns, 1854, and, 
with eight stanzas added, in Caswall s Masque of Mary r , 1858. 

Mr. Caswall was born at Yately, Hants, where his father 
was vicar, and was incumbent of Stratford-sub-Castle, near 
Salisbury, 1840-7. He was received into the Roman Church 
in 1847, and after his wife s death joined Dr. Newman at 
Edgbaston in 1850. He was buried at Rednal, near Broms- 
grove, beside his leader and friend Cardinal Newman. Caswall s 
translations of Latin hymns rank only second to those of Dr. 
Neale. This hymn was a favourite of Canon Liddon, who often 
used it at Cuddesdon College and St. Paul s Cathedral. 

Hymn 106. Jesu, Lover of my soul. 


Hymns and Sacred Poems, 1740; Works, i. 259. Headed In 

Ver. 3 is omitted 

Wilt Thou not regard my call? 

Wilt Thou not accept my prayer? 
Lo ! I sink, I faint, I fall 

Lo ! on Thee I cast my care : 
Reach me out Thy gracious hand ! 

While I of Thy strength receive, 
Hoping against hope I stand, 

Dying, and behold I live. 

This is the crown of Charles Wesley s work one of the 
greatest hymns of the Universal Church. The finest heart 
hymn in the English language. It was included in Hymns 
and Spiritual Songs, 1753. Strangely enough, it was not 
inserted by Wesley in his hymn-book of 1780, but had to wait 
till 1797 for that honour. The first death-bed use of it we have 
noticed is referred to in Wesley s Journal, September 25, 1767. 
William New, of Bristol, desired those who were around his 
bed to sing ; and began, Jesu, Lover of my soul. It appeared 
in Madan s Psalms and Hymns, 1760; in Conyers , 1774, 


Toplady s, 1776. The words Lover of my soul have seemed 
to many too familiar, and Refuge has been substituted in 
some collections. The Wisdom of Solomon, x. 126, reads, 
But Thou sparest all ; for they are Thine, O Lord, Thou 
Lover of souls. No lines have been more twisted about 
than the opening lines of this hymn. Dr. Julian says, As 
an editorial curiosity these four lines are in their trans 
formation unique. Mr. C. D. Hardcastle gives an interest 
ing account of the attempts at revision, of which he has noted 
154 (Proceedings of Wesley Historical Society, II. i. 15)- 
Mrs. Harriet Beecher Stowe says the last indication of life 
which her father, Dr. Lyman Beecher, showed was a mute 
response to his wife, who was repeating the first two lines of 
Jesu, Lover of my soul. Henry Ward Beecher declared, I 
would rather have written that hymn of Wesley s, "Jesus, Lover 
of my soul," than to have the fame of all the kings that ever sat 
on the earth. It is more glorious. It has more power in it. 
That hymn will go on singing until the last trump brings forth 
the angel band ; and then, I think, it will mount up on some 
lip to the very presence of God. 

Mr. G. J. Stevenson gives many illustrations of the benedic 
tion which this hymn has brought. Hugh Price Hughes, whose 
sudden death on November 17, 1902, caused a wave of sorrow 
to pass over the whole Christian Church, loved it much, and left 
instructions in his will that on his tombstone should be inscribed 
Thou, O Christ, art all I want. His daughter says, He was 
wiser than any biographer, and in a single sentence revealed 
the secret of a life which had found sustainment neither in 
the praise of good men, nor in the understanding of the wise. 
" Thou, O Christ, art all I want." Mr. Spurgeon said that an 
ungodly man stepped into one of his services at Exeter Hall, 
and was brought to Christ by the singing of this hymn. 
Does Christ love me ? he said. Then why should I live in 
enmity to Him ? Dr. Duffield, the author of Stand up, stand 
up for Jesus, writes, One of the most blessed days of my life 
was when I found, after my harp had hung on the willows, that 
I could sing again ; that a new song was put into my mouth ; 
and when, ere ever I was aware, I was singing " Jesu, Lover of 
my soul." If there is anything in Christian experience of joy 
and sorrow, of affliction and prosperity, of life and death that 
hymn is the hymn of the ages ! 

In 1872 Mr. C. T. White visited a dying English sailor in 


Bellevue Hospital, New York. The man could not speak, and 
Mr. White stooped down and repeated this hymn. He thought 
the man was beyond reach of any human voice. But at mid 
night the sailor sat up in his cot and repeated the whole hymn. 
For several minutes he quoted other verses ; then he ceased 
suddenly, and fell back dead. 

In the American Civil War a sentry in Grant s army sang 
this hymn as he paced backwards and forwards ; a soldier of 
the opposite army had lifted his gun to shoot him through the 
heart, when the words 

Cover my defenceless head 

With the shadow of Thy wing, 

rang out on the night. He dropped his weapon, and allowed 
the sentry to pass unharmed. Eighteen years later an excursion 
steamer was sailing down the Potomac, when an evangelist sang 
this hymn. A gentleman pushed through the company and 
asked if the singer had fought in the Civil War. He was the 
man who had forborne to shoot down the singer. 

Southey said in his Life of Wesley that the most character 
istic parts of the Moravian hymns were too shocking to be 
quoted. That tended to make John Wesley careful of any 
approach to familiarity in addressing Christ. For that reason 
he gave Jesu, Lover of my soul no place in the Large Hymn- 
book. Bishop Wordsworth regarded it as inexpressibly 
shocking that this hymn should be sung by a large, mixed 
congregation in a dissolute part of a populous and irreligious 
city. That seems to mean in Westminster Abbey. (Preface 
to The Holy Year.} Dr. A. E. Gregory says, Canon Ellerton 
hesitated as to the propriety of the inclusion of this great hymn 
in a Church hymnal, and spoke of it as standing " absolutely 
upon the line " which separates hymns for public worship from 
those of private devotion. But the Church in all its borders 
has decided the question, and our heart tells us that the 
decision is right. Nor is it, indeed, a hymn solely for the 
sanctuary and the saint ; it is a hymn for the street and for 
the sinner. In the Contemporary Review (May, 1904) it is 
given with Lead, kindly Light, and Abide with me as 
favourites in the tramp ward. 

Hymn 107. Thovi hidden Source of calm repose. 

Hymns and Sacred Poems, 1749 ; Works, v. 50. For the morning. 


Hymn 108. Christ, of all my hopes the ground. 

He wrote twelve hymns and edited a Selection of Hymns in 1803, 
for the use of the Scotch Congregationalists. This appeared in the 
5th edition of this Selection, 1817, in two parts with thirteen verses; 
the second part begins, When with wasting sickness worn. 

Dr. Wardlaw was born at Dalkeith in 1779, educated at 
Glasgow University. He became in 1803 minister of Albion 
Street Congregational Church, Glasgow. In 1811 he was 
appointed Professor of Divinity in the Congregational Theo 
logical Hall, Glasgow, which position he held for forty years. 
He was a profound theologian and expositor, and lived to 
celebrate the jubilee of his pastorate in Glasgow. His funeral 
in 1853 was a wonderful demonstration of respect. 

Hymn 109. How sweet the name of Jesus sounds. 
JOHN NEWTON (see 60). 

Olncy ffyins t 1779, entitled The Name of Jesus. John Wesley 
published it in the Arminian Magazine for 1781, but it did not find a 
place in the Weslcyan Methodist hymn-bouk till 1875. The weak 
ver. 4 is omitted 

By Thee my prayers acceptance gain, 

Although with sin denied ; 
Satan accuses me in vain, 

And I am owned as child. 

John Newton was born in July, 1725, in London, where his 
mother, a pious Nonconformist, early stored his mind with 
Scripture. She died when he was seven, and four years later 
he went to sea with his father, a stern, silent man, who had 
been educated at a Jesuit college in Spain. He became an 
infidel, was flogged as a deserter from the Navy, and for fifteen 
months was brutally treated by a slave dealer at Sierra Leone 
with whom he had taken service. He managed to escape in 
1747. He had formed an attachment when seventeen for Mary 
Catlett, then a girl of fourteen, and this proved the one restrain 
ing influence of his life. He was only prevented from drowning 
himself by the fear that she would form a bad opinion of him. 
He was much impressed by reading Stanhope s Thomas d 


Kempis, and on his way home in 1748, a night spent on a 
water-logged vessel, with death staring him in the face, deepened 
the conviction. This he used to call The Great Deliverance. 
He was then twenty-three. For four years he was master of a 
slave-ship, then he became tide surveyor at Liverpool, where he 
came under the influence of Whitefield and Wesley. He studied 
carefully, and in 1764 was ordained as curate of Olney. Three 
years later Cowper came to reside here, and for twelve years 
the two friends were hardly ever twelve hours apart. Newton 
says, The first six years were spent in admiring and trying to 
imitate him ; during the second I walked with him in the shadow 
of death. In 1771 he proposed to Cowper that they should 
compose a volume of hymns for the promotion of the faith 
and comfort of sincere Christians. It was to be a memorial 
of their friendship. Its title-page reads, Olney Hymns, in 
three books : Book I. On Select Texts of Scripture ; Book II. 
On Occasional Subjects ; Book III. On the Progress and 
Changes of the Spiritual Life. It is dated Olney, February 15, 

It is an astonishing fact that the sailor-preacher s work 
compares so splendidly with that of a great English poet. His 
hymns embody his experience of the abounding grace and love 
of the Saviour. A comparison of both, says the Dictionary 
of Hymnology, will show no great inequality between them. 
Amid much that is bald, tame, and matter-of-fact, his rich 
acquaintance with Scripture, knowledge of the heart, directness 
and force, and a certain sailor imagination, tell strongly. 
The one splendid hymn of praise, " Glorious things of thee are 
spoken," in the Olney collection, is his. " One there is above 
all others " has a depth of realizing love, sustained excellence 
of expression, and ease of development. "How sweet the 
name of Jesus sounds" is in Scriptural richness superior, and in 
structure, cadence, and almost tenderness, equal to Cowper s 
O for a closer walk with God." 

Newton was presented to the rectory of St. Mary Woolnoth, 
and left Olney at the end of 1779- His last task there was 
the publication of the Olney Hymns, which first made Cowper 
known to the world. In his preface Newton says that a few of 
the hymns had appeared in periodicals and in recent collections. 
The work had been undertaken not only with a desire to 
promote the faith and comfort of sincere Christians, but as a 
monument, to perpetuate the remembrance of an intimate and 


esteemed friendship. It would have been published earlier 
but for the long and affecting indisposition which prevented 
Cowper from taking any further part in the work. In 1773 one 
of his worst attacks came on, and he was an inmate of Newton s 
house for more than a year. 

Earl Selborne says that the authors of the Olncy Hymns 
are entitled to be placed at the head of all the writers of the 
Calvinistic school. The greater number of the Olney hymns 
are, no doubt, homely and didactic ; but to the best of them 
(and they are no inconsiderable proportion) the tenderness of 
Cowper and the manliness of Newton give the interest of 
contrast as well as of sustained reality. If Newton carried to 
some excess the sound principle laid down by him, that "per 
spicuity, simplicity, and ease should be chiefly attended to, and 
the imagery and colouring of poetry, if admitted at all, should 
be indulged very sparingly and with great judgement " if he 
is often dry and colloquial he rises at other times into soul- 
animating strains, such as " Glorious things of thee are spoken " ; 
and sometimes rivals Cowper himself in depth of feeling. 
Cowpcr s hymns in this book arc, almost without exception, 
worthy of his name. This is, however, a somewhat generous 
estimate. Even Cowper s muse drops sometimes from its 
serene height. 

On Whit Sunday, June i, 1879, two days before Frances 
Ridley Havergal died, the doctor told her she would soon be 
going home. She exclaimed, Beautiful ! too good to be true ! 
Oh, it is the Lord Jesus that is so clear to me. I can t tell how 
precious! how much He has been to me! Afterwards she 
asked for How sweet the name of Jesus sounds. 

Newton continued to preach when he was more than eighty. 
He could scarcely see his manuscript, but took a servant with 
him into the pulpit, who stood behind and with a pointer 
traced out the lines. One Sunday morning Newton came to 
the words Jesus Christ is precious, which he repeated. His 
servant thinking he was getting confused, whispered, Go on, 
go on ; you said that before ; Newton, looking round, 
replied, John, I said that twice, and I am going to say it 
again ; then with redoubled force he sounded out the words, 
Jesus Christ is precious. A pleasing picture of him is given 
in Henry Martyn s Journal for 1804: Drank tea at Mr. 
Newton s : the old man was very civil to me, and striking in 
his remarks in general. In 1805 he was pressed to give up 


preaching, as he could no longer read his text. What, he 
replied, shall the old African blasphemer stop while he can 
speak ! He died in 1807. 

His epitaph was written by himself 


Once an infidel and libertine, 

A servant of slaves in Africa : 

Was by the rich mercy of our Lord and Saviour 

Jesus Christ, 

Preserved, restored, pardoned, 

And appointed to preach the Faith 

He had long laboured to destroy. 

Near sixteen years at Olney in Bucks : 

And twenty-seven years in this Church. 

Hymn 110. Jesu, the very thought of Thee. 

CAS WALL (105). 

Caswall s translation is in his Lyra Cathotica, 1849. Ver. 5 is taken 
from another source. 

Bernard was born at his fathers castle near Dijon in 1091. 
High birth, great personal beauty, and many worldly advantages 
did not restrain him from entering Citeaux, the first Cistercian 
monastery, in 1113, together with his uncle and two of his 
brothers, whom he had won over. Two years later he founded 
Clairvaux, of which he became the first abbot. It was chiefly 
through his influence that Innocent II made good his claim to 
the Papacy. It has been said that he ruled the Christian 
world from his cloister. Milman says he became the leading 
and the governing head of Christendom. He took an active 
part in securing the condemnation of Abelard, and in 1146 
preached the Second Crusade through France and Germany. 
The people flocked to the standard, the only fear was that of 
being the last on the road. The complete failure of the ex 
pedition next year clouded St. Bernard s last days. He died 
in 1153. Luther described him as the best monk that ever 

Earl Selborne says, Bernard was the father, in Latin 
hymnody, of that warm and passionate form of devotion which 
some may consider to apply to Divine Objects the language of 


human affection, but which has, nevertheless, been popular 
with many devout persons in Protestant as well as Roman 
Catholic Churches. 

Jesu dulcis memoria was probably written about 1150, when 
he was living in retirement. Dr. Schaff calls it the sweetest 
and most evangelical hymn of the Middle Ages. It is known 
as the Joyful Rhythm of St. Bernard on the Name of Jesus. 
The oldest form of the text is given by a twelfth-century 
MS. in the Bodleian, in forty-two verses of four lines. 

Bernard s devotion to his Master breathes in his famous 
words, which embody the spirit of the hymn, If thou writest, 
nothing therein has savour to me unless I read Jesus in it. If 
thou discoursest or converses!, nothing therein is agreeable to 
me unless in it also Jesus resounds. Jesus is honey in the 
mouth, melody in the ear, a song of jubilee in the heart. He 
is our medicine as well. Is any among you saddened? Let 
Jesus enter into his heart, and thence leap to his lips, and lo ! 
at the rising illumination of His name every cloud flies away, 
serenity returns. 

Hymn 111. Jesu, Thou Joy of loving hearts. 

This translation of Jesu dulcis memoria (no) appeared in the 
American Andover Sabbath Hymn-book^ 1858. 

Ray Palmer, D.D. (1808-87), was the son of a judge in 
Rhode Island, and was born at Little Compton. He became 
Congregational minister at Bath (Maine), and at Albany, New 
York, and Corresponding Secretary to the American Congrega 
tional Union, 1865-78. He spent his last years at Newark, 
New Jersey. Dr. Palmer was in great request as a powerful 
preacher. When told by his son that he was dying, he replied, 
Thank God ! Occasionally he was heard to repeat a hymn of 
Wesley s or of his own. Not many hours before his death the 
watchers caught a few syllables of the last verse of his hymn, 
Jesus, these eyes have never seen - 

\Vhen death these mortal eyes shall seal, 

And still this throbbing heart, 
The rending veil shall Thee reveal, 

All glorious as Thou art. 


The third line was distinctly heard. He died as he had lived, 
strong through joyful trust in his Saviour. 

Jesus, these eyes have never seen, which he wrote in 1858 
on Christ loved, though unseen, ranks next to his My faith 
looks up to Thee. It was the favourite hymn of Principal 
Brown, of Aberdeen. Some of Dr. Palmer s translations from 
the Latin are very beautiful. 

Hymn 112. Behold the sure foundation-stone. 


Psalms of David, 1719. Psalm cxviii. 22, 23. Christ the 
Foundation of His Church." 

Hymn 113. Thou art the Way ; by Thee alone. 

From his Songs by the Way, 1824. Headed Christ this day. 

Dr. Doane was born at Trenton, New Jersey, in 1799. Rector 
of Trinity Church, Boston, U.S.A., 1828 ; Bishop of New Jersey, 
1832. Bishop Doane s learning and great gifts of mind and heart 
have won him a lasting place in the religious life of America. 
He died at Burlington, New Jersey, 1859. His son, Dr. Cross- 
well Doane, is Bishop of Albany. In 1860 he published his 
father s Works in four volumes with a memoir. In the judge 
ment of many this ranks first among American hymns. 

Hymn 114. What equal honours shall we bring. 

Hymns and Spiritual Songs, 1709. Christ s humiliation and 
exaltation." Ver. 4 is omitted 

All riches are His native right, 

Yet He sustain d amazing loss ; 
To Him ascribe eternal might, 

Who left His weakness on the cross. 

The original of ver. 4, line I, reads, Honour immortal must be 
paid ; iand the second line of ver. 5, Who bore the curse for 
wretched man." 

This was omitted from the Methodist hymn-book in 1875, and 
restored in 1904. 


Hymn 115. O filial Deity, 

Hymns and Sacred Poems, 1739; Works , i. 97. Hymn to the 
Son. Ver. 2 omitted. 

Charles Wesley was converted on May 21, 1738. On 
June 16 he says in his Journal : After dinner, Jack Delamotte 
(brother of his companion in Georgia) came for me. We took 
coach, and by the way he told me, that when we were last 
together at Blendon (near Bexley, in Kent), in singing, " Who 
forme, for me hast died," he found the words sink into his soul ; 
could have sung for ever, being full of delight and joy ; since then 
has thought himself led in everything ; feared nothing so much 
as offending God ; could pray with life ; and, in a word, found 
that he did indeed believe in the Lord Jesus. That entry 
proves that this hymn was written within three weeks of Charles 
Wesley s conversion. Jack Delamotte is, therefore, the first con 
vert won by his friend s poetry. The words that were blessed to 
him form a link to Luther and St. Paul. The Wednesday before 
Charles Wesley s conversion, Mr. Holland accidentally lit upon 
Luther s Commentary on the Galatians. Charles Wesley writes : 
I spent some hours this evening in private with Martin Luther, 
who was greatly blessed to me, especially his conclusion of the 
second chapter. I laboured, waited, and prayed to feel " who 
loved me, and gave Himself for me" Luther says, Therefore, 
thou shouldest so read these little words me, and for me, that 
thou mayest ponder them well, and consider that they are full 
of meaning. Accustom yourself to grasp this little word me with 
sure trust, and apply it to thyself ; and do not doubt that thou 
art among those who are named in the little word me. Also, 
thou shouldest clearly understand that Christ did not only love 
Peter, Paul, and other Apostles and prophets, and give Himself 
for them, but that such grace concerns us, and comes to us as 
to them ; therefore are we also intended by the little word me. 
Those words, "who loved me and gave Himself for me," are full 
of great and mighty comfort, and therefore are powerful to awake 
faith in us. There is the inspiration of the line, Who for me, 
for me hast died. 

On July 2, 1738, Charles Wesley met at Mr. Sims , in the 
Minories, a Mrs. Harper, who had that day received the Spirit, 
by the hearing of faith ; but feared to confess it. We sung the 


hymn to Christ. At the words, " Who for me, for me hast died," 
she burst out into tears and outcries, " I believe, I believe ! " and 
sank down. She continued, and increased in the assurance of 
faith ; full of peace, and joy, and love. We sang and prayed 
again. I observed one of the maids run out, and, following, 
found her full of tears, and joy, and love. I asked what ailed 
her. She answered, as soon as joy would let her, that " Christ 
died for her!" She appeared quite overpowered with His 

Hymn 116. Jesus comes with all His gi*ace. 


Hymns and Sacred Poems, 1749, No. 33; Works, v. 332. For 
those that wait for full redemption. Four verses are omitted. 

Hymn 117. We saw Thee not when Thou didst 


From Psalms and Hymns, for use in the churches of Marylebone, 
1851, which contains thirteen of Mr. Gurney s hymns. Among them 
is Fair waved the golden corn, a hymn on The Offering of the 

Mr. Gurney was the eldest son of Sir John Gurney, Baron 
of the Court of Exchequer. He studied for the law, but preferred 
the Church. He was a man of position and wealth. He became 
curate of Lutterworth, where he remained, in spite of many 
flattering offers, for seventeen years. He was made Rector of 
St. Mary s, Marylebone, 1842, and afterwards Prebendary of 
St. Paul s. 

This hymn, of which a detailed account is given in Julian s 
Dictionary, was suggested by a poem in a small American 
volume. This was well conceived, but imperfectly executed ; 
and after successive alterations, Mr. Gurney found that nothing 
remained of the original composition but the first four words 
and the repeated words. It is traced to a volume compiled by 
the elder daughters of the Rev. W. Carus Wilson, Songs from 
the. Valley : A Collection of Sacred Poetry, Kirkby Lonsdale, 
1834. It is headed Faith. Blessed are they who have not 
seen, and yet have believed. The first verse reads 


We have not seen Thy footsteps tread 

This wild and sinful earth of ours, 
Nor heard Thy voice restore the dead 

Again to life s reviving powers : 
But we believe for all things are 
The gifts of Thine Almighty care. 

Hymn 118. Immortal Love, for ever full. 

From Our Master, dated 1866. Appeared in The Panorama, and 
other Poems, 1856. 

The Quaker poet of America was born at Haverhill, Mas 
sachusetts, in 1807. He worked on his father s farm till he was 
twenty. A copy of Robert Burns s poems, bought from a pedlar, 
first turned his mind to poetry. His earliest piece was printed in 
the Newburyport Free Press, 1824. The editor persuaded 
Whittier s father to send him to the Academy at Haverhill, 
where he worked as a teacher and slipper-maker to support 
himself. He became editor in Boston in 1828, and in 1836 
Secretary of the American Anti-Slavery Society, and editor of 
the Pennsylvania Freeman, in which offices he did noble service 
to the cause of freedom. He moved to Amesbury, Mass., in 
1840. His last years were spent at Oak Knoll, Danvers. He 
died in 1892. 

His Poems, in seven volumes, were published in 1889. 
Lowell says 

There was ne er a man born who had more of the swing 
Of the true lyric bard and all that kind of thing. 

Hymn 119. O Lord and Master of us all. 

From Our Master, beginning with ver. 16. The line reads, 
Our Lord and Master of us all. 

Hymn 120. We know, by faith we surely know. 

Short Hymns on Select Passages of Scripture (left in MS.) ; Works, 
xiii. 210. i John v. 20. 


Hymn 121. Jesus, the First and Last. 


Short Hymns on Select Passages of Scripture, \ 762 ; Works, xiii. 22 1 . 
On Rev. i. 11 : The First and the Last. 

Hymn 122. Hark! the herald-angels sing. 

Hymns and Sacred Poems, 1739 ; Works, i. 183. Hymn for 
Christmas Day, in ten verses of four lines. Two are omitted here 

8. Now display Thy saving power, 
Ruin d nature now restore ; 
Now in mystic union join 
Thine to ours, and ours to Thine. 

10. Let us Thee, though lost, regain, 
Thee, the Life, the Inner Man : 
O ! to all Thyself impart, 
Form d in each believing heart. 

The lines in the original 

Ver. I : Hark how all the welkin rings, 

Glory to the King of kings, 
Ver. 5 : Hail the heavenly Prince of Peace ! 

were first changed to the present form in Whitefield s Collection, 1753 ; 

Ver, 2 : Universal Nature, say, 

Christ the Lord is born to-day ! 

were changed to their present form in Madan s Psalms and Hymns, 

Ver. 4 : Pleased as man with men to appear, 
Jesus, our Immanuel here, 

take their present form in Hymns Ancient and Modern, 1861. 

Sir Henry Baker held that though Charles Wesley s orthodoxy was 
beyond question, appear might be susceptible of a Docetic interpreta 
tion that Christ was not really made man, but seemed so. 

The effect of Charles Wesley s conversion is manifest in a 
glorious outburst of song. The first hymn in this second part 
of Hymns and Sacred Poems is 

Where shall my wandering soul begin? 


Then follow in quick succession 

Thee, O my God and King. 

O Filial Deity. 

Glory be to God on high. 

Peace, doubting heart, my God s I am. 

Arise, my soul, arise. 

Saviour, the world s and mine. 

Jesu, my God and King. 

Jesu, Thou art our King. 

Next come side by side, all in the same measure, the Christmas 
hymn, which has given the Church its sweetest voice of praise 
over the Incarnation ; a hymn for the Epiphany ; the great 
Easter song, Christ the Lord is risen to-day ; the Ascension- 
Day hymn, Hail the day that sees Him rise ; and the hymn 
for Whit-Sunday, Granted is the Saviour s prayer. The 
Christmas hymn found its way into the New Version. It is 
thought that the university printer in the eighteenth century 
inserted it after the Psalms as a festival hymn to fill a blank 
space. It has retained its post of honour, despite some 
attempts to dislodge it. The act did much to introduce 
hymnody, as distinguished from metrical psalmody, into the 
public worship of the Church. Dr. Julian says, Amongst 
English hymns, it is equalled in popularity only by Toplady s 
"Rock of Ages," and Bishop Ken s Morning and Evening 
Hymns, and is excelled by none. In literary merit it falls little, 
if anything, short of this honour. 

Hymn 123. O come, all ye faithful. 
Latin ; translated by FREDERICK OAKELEY, D.D. 

Aclcste fideles, lacti triumphantes, has been ascribed to Bona- 
ventura, but is probably a Latin hymn of French or German authorship, 
dating from the seventeenth or eighteenth century. The hymn, as given 
in 7 /tesaurus Animae Christianae, has eight verses. In The Evening 
Office of the Church, a Roman Catholic book of devotions, 1760, four 
verses are given, with an English translation. In England, stanzas I, 
2, 7, 8 are used. The French cento generally has I, 3, 5, 6, and 
rarely 4. 

Frederick Oakeley, born at Shrewsbury in 1802, was the 
youngest son of Sir Charles Oakeley, Governor of Madras. He 
became a Fellow of Balliol in 1827, and took a leading part in 
the Oxford Movement. In 1839 he was incumbent of Margaret 


Street Chapel, London. He joined the Roman Catholic Church 
in 1845, an d became Canon of the Pro-Cathedral for the 
Westminster district in 1852. He died in 1880. 

Canon Oakeley s translation of the English form of the 
Latin text was made in 1841 for use at Margaret Street Chapel, 
London, of which he was incumbent, and came into notice by 
being sung there. It was included in the People s Hymnal, 
1867. It began, Ye faithful, approach ye. The improved 
form here given appeared in Murray s Hymnal, 1852. The 
second line read Joyfully triumphant. 

The tune in MS., dated 1751, is at Stonyhurst. It was 
published in 1783. In 1797 it was harmonized by Vincent 
Novello, and sung at the Chapel of the Portuguese Embassy, 
where he was organist. He ascribed the tune, which at once 
became popular, to John Reading, organist of Winchester 
Cathedral, 1675-81. 

Hymn 124. Christians, awake, salute the happy 


JOHN BYROM, M.A., F.R.S. (1692-1763). 
Compiled from a poem of forty-eight lines given in his Poems, 1773. 

Dr. Byrom was born at Kersall Cell, Manchester. He 
became Fellow of Trinity College, Cambridge, studied medicine 
at Montpelier, and returned to England in 1718 with his 
diploma. He married his cousin in 1721. Byrom invented a 
system of shorthand, and earned his living by teaching it. He 
was elected F.R.S. 1724, and succeeded to the family property 
in 1740 by the death of his elder brother. Byrom was a disciple 
of William Law, and a friend of John and Charles Wesley. He 
wrote for the Spectator under the pseudonym of John Shadow. 
Many pleasant glimpses of the Evangelical Revival and its 
leaders are gained from his Journal and Letters. Wesley says, 
He has all the wit and humour of Dr. Swift, together with 
much more learning, a deep and strong understanding, and 
above all, a serious vein of poetry (see also 526). 

The tune Stockport (or Yorkshire ), by John Wainwright, 
organist of Manchester Parish Church, was sung by the com 
poser and his choristers before Byrom s house at Kersall Cell 
on Christmas Eve, 1750. 

Byrom promised his favourite daughter, Dolly, to write her 


something for a Christmas present in 1745, and on Christmas 
morning she found an envelope addressed to her containing 
this hymn, headed Christmas Day for Dolly. The MS. is 
preserved at Cheetham s Hospital, Manchester. It remained 
in the possession of his family for about a century, till it passed 
into the hands of James Crossby ; and on his death was sold to 
the hospital, of which he had been honorary librarian. It was 
published in Harrop s UlancJicster Mercury in 1746. Byrom 
wrote many hymns for the boys at Cheetham s Hospital, and 
said he preferred that employment to being laureate to 
Frederick II, then engaged in the Seven Years War. 

Byrom was very tall, and gives an amusing account of the 
difficulty he had in finding a horse high enough for him to ride ; 
but he was eclipsed by a gentleman from Worcestershire, 
almost a head taller than I ; people talk to me as if I were 
grown a mere dwarf. He carried a stick with a crook-top, and 
wore a curious, low-polled, slouched hat, from under the long- 
peaked front brim of which his benignant face bent forward a 
cautiously inquisitive kind of look, as if he were in the habit of 
prying into everything, without caring to let everything enter 
deeply into him. 

Hymn 125. O Saviour, whom this holy morn. 

Published in the Christian Observer, November, I Si I, headed 
Christmas Day. The latter half of the first verse reads 

To wandering and to labour born, 
To weakness and to woe ! 

This is altered in the posthumous Hymns, 1827. 

Hymn 120. To us a child of royal birth. 

Hymns on tJu Four Gospels (left in MS.); Works, xi. 117. Luke 
ii. n. 

Hymn 127. Brightest and best of the sons of the 


Epiphany hymn, first published in Christian Observer, November, 


On December 19, 1824, when Bishop Heber consecrated the 
church at Meerut, he says, I had the gratification of hearing 
my own hymns, " Brightest and best," and that for St. Stephen s 
Day ( The Son of God goes forth to war, ) sung better than 
I ever heard them in a church before. It is a remarkable 
thing that one of the earliest, the largest, and handsomest 
churches in India, as well as one of the best organs, should be 
found in so remote a situation, and in sight of the Himalaya 

The MS. of this and other hymns by Heber is preserved 
in the British Museum. It is a compilation in two small 
exercise-books, with problems of Euclid on one side, possibly 
made by the bishop s children, and on the other side a small 
collection of hymns in the bishop s beautiful handwriting. The 
collection was made after he had seen the Olney Hymns, of 
which he was a great admirer, and was given to his friend Dean 

Hymn 128. As with gladness men of old. 

An Epiphany hymn, written for use at St. Raphael s, Bristol ; 
printed in the Rev. A. H. Ward s Supplement, 1860, and in Mr. Dix s 
Hymns of Love and Joy, 1861. 

Mr. Dix was the son of John Dix, the Bristol surgeon, who 
wrote the Life of Chattcrton. He was educated at Bristol 
Grammar School, and became manager of a marine insurance 
company in Glasgow. He published several volumes of poetry 
and devotional works. His renderings of Greek and Abyssinian 
hymns deserve careful attention. Mr. Dix was recovering from 
a serious illness in 1860, when one evening the lines of this 
hymn took shape in his mind, and he committed them to paper. 
Lord Selborne considered it one of the finest English hymns. 
He brought it into notice in his paper on English Church 
Hymnody at the York Church Congress, 1866: I may be 
permitted to say, that the most favourable hopes may be enter 
tained of the future prospects of British hymnody, when among 
its most recent fruits is a work so admirable in every respect as 
the Epiphany Hymn of Mr. Chatterton Dix ; than which there 
can be no more appropriate conclusion to this lecture, " As with 
gladness men of old. ;) 


Hymn 129. From the eastern mountains. 


Written in 1873, and published in his Hymns and Sacred Lyrics, 
1874, as a Processional for Epiphany. The original was in six verses 
of four lines, with the refrain 

Light of Life, that shineth 

Ere the worlds began, 
Draw Thou near and lighten 

Every heart of man. 

Prebendary Thring, son of Rev. J. G. D. Thring, of Alford, 
Somerset, and brother of Rev. Edward Thring, head master of 
Uppingham School, was born in 1823, educated at Shrewsbury 
School and Balliol College, and in 1858 succeeded his father as 
rector of Alford-with-Hornblotton. In 1876 he was Prebendary 
of Wells Cathedral. He died on September 13, 1903, at Plonck s 
Hill, Shamleigh Green. He published Hymns, Congregational 
and Others, 1866 ; Hymns and Verses, 1866 ; Hymns and Sacred 
Lyrics, 1874; A Church of England Hymn-book, 1880 ; revised 
edition, 1882. The whole edition of Hymns and Sacred Lyrics 
was destroyed in a fire at the publishers . Dr. Thring only dis 
covered this some time after, when a stranger asked how he 
could get a copy, as every publisher told him it was out of 

Hymn 130. Cradled in a manger, meanly. 

The Rev. G. S. Rowe was born at Margate, 1830 ; educated 
at Didsbury College ; entered the Wesleyan ministry, 1853 ; 
Governor of Headingley College, 1888-1904. His Life of John 
Hunt, James Calvert, and other missionary books have had 
great influence and wide circulation. The Psalms in Private 
Devotion, Alone with the Word, At His Feet, On His Day are 
much prized as helps to devotion. 

This hymn was written for the Christmas number of At 
Home and Abroad, the children s periodical which followed 
The Juvenile Offering, which he edited for more than twelve 
years. It found a place in the Methodist Sunday-School 
Hymn-Book ; 1879. 


Hymn 131. While shepherds watched their flocks 
by night. 


Supplement to the New Version , probably in 1699. 

Hymn 132. It came upon the midnight clear. 

Dr. Sears was born at Sandisfield, Massachusetts, 1810, and 
became a Unitarian pastor in the same State. He died in 
1876 at Weston, Massachusetts, where he had been pastor 
of the Unitarian Church since 1865. His views were largely 
Swedenborgian. He believed in the absolute divinity of Christ. 
From 1859 to 1871 he was one of the editors of the Monthly 
Religious Magazine. 

This hymn was sent to the Rev. Dr. Morrison, as editor of 
the Christian Register, about December, 1849. He says, I was 
very much delighted with it, and before it came out in the 
Register read it at a Christmas celebration of Dr. Lunt s 
Sunday school in Quincy. I always feel that, however poor 
my Christmas sermon may be, the reading and singing of this 
hymn are enough to make up for all deficiencies. 

Hymn 133. Let earth and heaven combine. 


Hymns for the Nativity of our Lord, No. 5; Works, iv. 109. 
Vcr. 3 is omitted 

See in that Infant s face 

The depth of Deity, 
And labour while ye gaze 
To sound the mystery : 
In vain ; ye angels, gaze no more, 
But fall, and silently adore. 

Hymn 134. Glory be to God on high. 

Hymns for the Nativity of our Lord, No. 4 ; Works, iv. 108. 


Hymn 135. Arise, my soul, arise, 

Thy Saviour s sacrifice ! 


Hymns and Sacred Poems, 1739; ll r oiks, i. 146. Hymn on the 
Titles of Christ. Fifteen verses. 

Hymn 136. Glorious Saviour of 1113- soul. 

Hymns on God s Everlasting Lore, 1741, No. 6; Works, iii. 10. 
Inserted in the first number of the Arminian Magazine. 

Three verses are here omitted. In ver. I Charles Wesley s feeble 
1 Thou hast an atonement made is transformed into full atonement. 

Hymn 137. Stupendous height of heavenly love. 


Hymns on tJie Four Gospels (left in MS.) ; Works, xi. 1 14. Luke i. 
7 8. 

In ver. 4 the original is And through the dreary vale unknown. 

Hymn 138. Thou didst leave Thy throne. 

Privately printed for the choir and schools of St. Mark s, Brighton, 
1864; published in 1870 in Church Missionary Juvenile Instructor, 
which she edited for six years, and in her Chimes of Consecration and 

Emily Elizabeth Steele Elliott (1835-97) was the daughter 
of Rev. Edward Bishop Elliott, author of Herat Apocalypticac, 
and brother of Charlotte Elliott. She was much interested in 
mission work at Mildmay Park. 

Hymn 139. Hark the glad sound, the Saviour 


An Advent hymn, written December 28, 1735, and headed 
Christ s Message, from Luke iv. 18, 19. It was published in Scottish 



Translations and Paraphrases, 1745, but apparently not in England 
till 1775. Verses 2, 4, and 6 of the original MS. read 

2. On Him the Spirit largely poured 

Exerts its sacred fire ; 
Wisdom and might and zeal and love 
His holy breast inspire. 

4. He comes from the thick films of vice 

To clear the mental ray ; 
And on the eye-balls of the blind 
To pour celestial day. 

6. His silver trumpets publish loud 

The jub lee of the Lord j 
Our debts are all remitted now, 
Our heritage restored. 

Earl Selborne thinks Doddridge generally more laboured 
and artificial than Watts, but in his better works distinguished 
by a graceful and pointed, sometimes even a noble style. This 
hymn, he says, is as sweet, vigorous, and perfect a composition 
as can anywhere be found. 

An intimate friend of Colonel James Gardiner, who was killed 
at Prestonpans in 1745, wrote to Doddridge, Your spiritual 
hymns were among his most delightful and soul-improving 
repasts ; particularly those on beholding transgressors with 
grief, and Christ s Message. 

Pope s Messiah has suggested his lines 

He from thick films shall purge the visual ray, 
And on the sightless eye-balls pour the day. 

As Doddridge puts it, in his Life of Colonel Gardiner, This 
stanza is mostly borrowed from Mr. Pope. 

Hymn 140. Jesus, Thy far-extended fame. 


Hymns and Sacred Poems, 1749; Works, iv. 374. Heb. xiii. 8. 
Jn twelve verses. 

The original of ver. 6 reads 

My sore disease, my desperate sin 
To Thee I mournfullv confess. 


Hymn 141. Jesus, Thee Thy works proclaim. 


Hymns on the Four Gospels (left in MS.) ; Works, x. 160. Matt. 
iv. 23. 

The last three lines in the original read 

Which pardon and perfection brings, 
Saves our fallen dying race, 
And lifts us into kings. 

Hymn 142. Jesus, if still Thou art to-day. 


Hymns and Sacred Poems, 1740; Works, i. 262. Headed These 
things were written for our instruction. Twenty-one verses. 
In ver. 8, Long have I waited in the way is the original. 

Hymn 143. O Thou, whom once they nocked to 


Hymns and Sacred Poems, 1749; Works, iv. 376. Met), xiii. 8. 
Ten verses. 

In ver. 6 the original is Display T^y justifying power. 

Hymn 144. Lord! it is good for us to be. 

In an article on The Transfiguration, and hymns relating thereto, 
Macmillarfs Magazine, April, 1870, with this note, I have endeavoured 
(as in a hymn written some years ago on the Ascension) to combine, as 
far as possible, the various thoughts connected with the scene. 

Master, it is good to be, was changed by Dean Stanley to Lord, 
it is good for us to be, in his final revision. 

Dean Stanley was born at Alderlcy in 1815. His father 
afterwards became Bishop of Norwich. Stanley was educated 
under Arnold at Rugby, and his Life of the great schoolmaster 
has become an English classic. He had a brilliant course at 
Oxford, and became College tutor. In 1851 he was made 
Canon of Canterbury, and wrote his Historical Memorials 
of Canterbury. In 1856 he was appointed Professor of 
Ecclesiastical History at Oxford, and in 1863 Dean of 
Westminster. He made a singularly happy marriage with 


Lady Augusta Bruce, a personal friend of Queen Victoria. 
A more catholic-hearted man than Dean Stanley never 
lived. He invited leading Nonconformists to speak in the 
Abbey, and cultivated friendly relations with Dr. Rigg, then his 
neighbour at Westminster. 

The dean opened Westminster Abbey to John and Charles 
Wesley. He said in 1878, The President of the Wesleyan Con 
ference asked if I would allow the erection of a monument in 
Westminster Abbey, in Poets Corner, to Charles Wesley, as 
the sweet psalmist of our "English" Israel. I ventured to 
ask, " If we are to have a monument to Charles, why not to 
John?" To John Wesley, accordingly, together with his 
brother Charles not as excluding Charles, but as the greater 
genius, as the greater spirit of the two that monument has 
been erected. 

When the memorial was unveiled he was smarting under the 
loss of his wife, and his feelings found relief in a memorable 
application of Charles Wesley s words to himself 

My company before is gone, 
And I am left alone with Thee ; 
With Thee all night I mean to stay, 
And wrestle till the break of day. 

Dean Stanley died in 1881 . Husband and wife rest together 
in a quiet corner of Henry the Seventh s Chapel in Westminster 
Abbey. His Eastern Church, Jewish Church, Sinai and 
Palestine, Memorials of Westminster Abbey are all classics. 

His favourite among Charles Wesley s hymns was that 
entitled Catholic Love 

Weary of all this wordy strife, 

These notions, forms, and modes, and names, 
To Thee, the Way, the Truth, the Life, 
Whose love my simple heart inflames, 
Divinely taught, at last I fly 
With Thee and Thine, to live and die. 

Hymn 145. Heal us, Immanuel ; hear our prayer. 


Olney Hymns, 1779, headed Jehovah-Rophi I am the Lord that 
healeth thee. The original reads 

Heal us, Emmanuel ! here we are, 
Waiting to feel Thy touch. 


Hymn 146. Fierce raged the tempest o er the deep. 


Based on Mark iv. 39. Written in 1861 ; appeared in Rev. R. R. 
Chope s Hymnal^ 1862. 

It is one of the most popular of Prebendary Thring s hymns. 
Dr. Dykes composed his fine tune St. Aclrcd for it. Preben 
dary Thring was sitting quietly alone when with half-closed 
eyes he seemed to see the raging sea, the terrified mariners, and 
the Saviour sleeping amicl the storm. He took pen and paper, 
and wrote his hymn straight away rapidly and spontaneously. 

It was probably suggested by Anatolius Zo<pfpus Tpixv/j.ias, 
which Dr. Neale translated Fierce was the wild billow. 

Hymn 147. Lord, we sit and cry to Thee. 
HENRY HART MILMAN, D.D. (1791-1868). 

Based on the story of the Blind Man of Jericho, the Gospel for 
Quinquagesima Sunday. 

Dean Milman was the youngest son of Sir F. Milman, an 
eminent Court physician. He had a brilliant course at Oxford. 
Dean Stanley called his Newdigate poem the most perfect of 
Oxford prize poems. He became Vicar of Reading, and in 
1821 Professor of Poetry at Oxford. From poetry he passed to 
history. His History of tJic Jews raised a storm of criticism, 
but, as Dean Stanley said, it treated the characters and events 
of sacred history both critically and reverently. In 1835 
Dr. Milman became Canon of Westminster, and Rector of St. 
Margaret s. He was appointed Dean of St. Paul s in 1849. His 
work on Latin Christianity is one of the masterpieces of 
English ecclesiastical history. 

The Dean s thirteen hymns, including two for Lent, two for 
Advent, two funeral hymns, one for Passiontide, for Easter, and 
for those at sea, were composed before 1823, and published in his 
friend Heber s Hymns, 1827. On May u, 1821, Heber wrote to 
Milman, I have during the last month received some assistance 

from , which would once have pleased me much ; but, alas ! 

your Advent, Good Friday, and Palm Sunday hymns have 
spoilt me for all other attempts of the sort. In the following 
December he wrote again, You have indeed sent me a most 


powerful reinforcement to my projected hymn-book. A few 
more such, and I shall neither need nor wait for the aid of 
Scott and Southey. Most sincerely, I have not seen any 
hymns of the kind which more completely correspond to my 
ideas of what such compositions ought to be, or to the plan, 
the outline of which it has been my wish to fill up. 

Hymn 148. O help us, Lord I each hour of need. 


First published in Heber s Hymns, 1827. Based on the Gospel for 
the Second Sunday in Lent, Matt. xv. 25. 

Hymn 149. There were ninety and nine that 
safely lay. 


The writer was the third daughter of Andrew Clephane, 
Sheriff of Fife, and was born in Edinburgh in 1830. Her 
hymns appeared in the Family Treasury under the title, 
Breathings on the Border. The editor, the Rev. W. Arnot, 
said in introducing the first hymn, Beneath the Cross of Jesus, 
These lines express the experiences, the hopes, and the long 
ings of a young Christian lately released. Written on the very 
edge of this life, with the better land fully in the view of faith, 
they seem to us footsteps printed on the sands of Time, where 
these sands touch the ocean of Eternity. These footprints of 
one whom the Good Shepherd led through the wilderness into 
rest, may, with God s blessing, contribute to comfort and direct 
succeeding pilgrims. She died in 1869. This hymn appeared 
in the Children s Hour in 1868, and afterwards in the Family 
Treasury, 1 874, p. 595. Mrs. Pitman says (Lady Hymn- Writers, 
p. 262) she remembers hearing it sung in a little upper room 
at Weston- super-Mare, by an evangelist, some years before it 
became popular. Miss Clephane, by this hymn, has set in 
motion a sermon on the love of Christ which will never die as 
long as the English tongue is spoken. Only in the last great 
day will it be known how many wandering sheep have been 
brought to Jesus by its means. Mr. Sankey saw it in the 
Christian Age during his first mission in Scotland. The idea 
of the tune came to him during a Conference on The Good 


Shepherd. He sang it on May 16, 1874, at the Free Assembly 
Hall, Edinburgh, before it was written down. When he began 
to sing it he scarcely hoped to remember the air. After he had 
finished the first verse, he wondered if he could sing the second 
in the same way. He succeeded, and the meeting was broken 
down ; but Mr. Sankey described it as the most intense moment 
of his life. It produced an immense impression, and instantly 
became popular. 

It is said that an impenitent and careless man once heard in 
the distance the words I go to the desert to find my sheep 
being sung. And on the hillside faith came by hearing, and he 
was saved. 

Beneath the Cross of Jesus is another hymn of Miss 
Clephane s which has won wide popularity. 

Hymn 150. Tell me the old, old story. 

A Life of Jesus in fifty-five verses. This is Part I., The Story 
Wanted, written January 29, 1866; The Story Told, Part II., was 
written in November of the same year. It has probably been translated 
into more languages than almost any other child s hymn. It is an 
English hymn. Mr. \V. II. Doane, of Preston, Connecticut, set it to 
music at Mr. Sankey s request, and turned it into an eight-line verse 
with a chorus. It has become immensely popular, but Miss Ilankey 
greatly deprecated this setting, as each verse is complete in itself. The 
restoration of the hymn to its true form does justice to the author and 
the hymn. Her Heart to Heart, 1870, was republished, with music by 
the author, in 1878. 

I love to tell the story 
Of unseen things above, 

is another of her hymns. 

Hymn 151. With glorious clouds encompassed round. 


Hymns for the use of Families, ami on various occasions, 1767 ; 
Works, vii. 194. 

Charles Wesley s first .verse is indebted to his brother Samuel s 
Hymn to God the Father 

In light unsearchable enthroned 
Whom angels dimly see, 


which owes much in turn to Paradise Lost, v. 157 

Who sitt st above these heavens, 
To us invisible or dimly seen. 

In the Proceedings of the Wesley Historical Society, the 
Rev. W. F. Moulton, D.D., writes: The character of the hymn 
what we should now call its solidarity might of itself 
account for the sparing use of the hymn in public. It is of one 
piece. We cannot remove a verse without disturbing the flow 
and marring the cohesion of the whole poem. Probably, how 
ever, the real obstacle to frequent use has lain in certain 
expressions in verses 5, 6, which offend modern taste. Verse 5 
John Wesley himself " scrupled singing " ; to him the words, 
" That dear disfigured face," savoured of " too much familiarity," 
seemed to speak of " our blessed Lord ... as a mere man." 
To us probably verse 6 presents still greater difficulty, in the 
words, " wrap me in Thy crimson vest." To this figure I do not 
remember any exact parallel, either in the volumes of the Wesley 
poetry or elsewhere. Were it found in some ancient writer, or 
in some well-known Latin or Moravian hymn, we could more 
easily understand its sudden appearance here. I shall be glad 
to know if any parallel has been found by others. 

I suppose that we shall all agree as to the meaning. He 
whose name is "the Word of God (Rev. xix. 13) is seen 
" arrayed in a garment sprinkled with," or " dipped in, blood." 
In Wesley s Notes this is rightly explained of " the blood of the 
enemies He hath already conquered " (Isa. Ixiii. i, &c.) ; but at 
least one ancient writer (Hippolytus) interpreted the words "as 
referring to Christ s own blood, by which the incarnate Word 
cleansed the world." In verse 12 we read that " He hath a 
name which no one knoweth but He Himself." With his 
characteristic tendency to combine allusions and unite symbols, 
Charles Wesley seizes on the cognate thought of Gen. xxxii. 29, 
so exquisitely rendered in Hymns 140, 141 [now 449, 450]. In 
consonance with this he pleads, " O Saviour, take me to Thy 
heart, enfold me in Thy vesture dipped in Thine own atoning 
blood. Only when sprinkled with, encompassed with, the blood 
of atonement can I understand Thy name. When I am thu 
enabled to receive the revelation, tell me all Thy name." 

The whole hymn well illustrates the extent to which the 
words of Scripture are embedded in the Wesley hymns. If we 
would trace up the thoughts and phraseology of the hymn to 


their source, we cannot quote fewer than the following texts : 
Exod. xxiv. 1 6, 17 ; Ps. xcvii. 2 ; Ezek. x. 4 ; Isa. vi. 2 ; Job xi. 7, 
xxiii. 3, 8, 9 ; I Tim. vi. 16 ; Hab. i. 13 ; Isa. lix. 2 ; Ps. ciii. 19 ; 
Isa. vi. I ; Exod. iii. 8 ; Job xxv. 6 ; Ps. xxii. 6 ; Isa. xli. 14 ; 
Isa. liii. 3 ; Rev. i. 5 ; John i. 18 ; I John iv. 9 ; John xiv. 21 ; 
Col. i. 26-7 ; Acts xx. 28 ; John xvii. 26 ; John i. 14 ; I Tim. 
iii. 16 ; Eph. ii. 13 ; Tit. ii. 13-14 ; 2 Cor. viii. 9 ; Eph. iii. 18 ; 
Isa. liii. 4-5, Hi. 14 ; i Pet. ii. 24 ; Rev. v. 6, xix. 12-13 5 Gen. 
xxxii. 29 ; 2 Cor. v. 19 ; Eph. iv. 32 (Gk. and R.V.) ; I Tim. iii. 
16; i Pet. i. 2 ; Col. ii. 13-15 ; Rev. vii. 14. 

Partial parallels to the language of verses 5, 6, will be found 
in vol. vii. (of the Poetical Works], pp. 66, 92, 191, 215, 372 ; 
vol. xii., p. 90; vol. xiii., pp. 131, 258. 

Hymn 152. Plunged iu a gulf of dark despair. 

Hymns and Spiritual San^s, 1707. Headed Praise to the Re 
deemer." Ver. 2 reads, He ran to our relief. Verses 4, 5, and 7 
are omitted 

He spoil d the pow rs of darkness thus, 

And brake our iron chains ; 
Jesus hath freed our captive souls 

From everlasting pains. 

In vain the baffled prince of hell 

His cursed projects tries ; 
We that were doom d his endless slaves, 

Are rais d above the skies. 

Yes, we will praise Thee, dearest Lord ! 

Our souls are all on flame ; 
Hosanna round the spacious earth 

To Thine adored name. 

When George Eliot s Methodist aunt (see 164) was dying 
she quoted Angels, assist our mighty joys. 

Hymn 153. His name is Jesus Christ the Just. 

Hymns on the Four Gospels (left in MS.) ; Works t \.2\, Matt. xii. 
21 : In His name shall the Gentiles trust. 1 


Hymn 154. Ride on! ride on in majesty! 

Published in Heber s Hymns, 1827. For Palm Sunday. The 
third line ran, Thine humble beast pursues its road, which was 
changed by Murray in his Hymnal, 1852, into O Saviour meek, 
pursue Thy road. It is the most popular of Palm Sunday hymns. 

Hymn 155. When our heads are bowed with woe. 


In Heber s Hymns, 1827. For the Sixteenth Sunday after Trinity. 
It is based on the Gospel account of the Widow of Nain. The refrain 
was originally Gracious Son of Mary, hear. It brings out the proper 
humanity of Christ as the ground of human appeal for sympathy and 

Two verses are omitted 

3. When the sullen death-bell tolls 
For our own departed souls ; 
When our final doom is near, 
Gracious Son of Mary, hear ! 

6. Thou the shame, the grief hast known, 
Though the sins were not Thine own ; 
Thou hast deign d their load to bear ; 
Gracious Son of Mary, hear. 

Hymn 156. Go to dark Gethsemane. 


The first form of this hymn appeared in Cotterill s Selection, 1820 ; 
five years later this revised form was given in Montgomery s Christian 
Psalmist. Both forms are in extensive use. 

Three verses of the earlier version may be quoted 

2. See Him at the judgement-hall, 

Beaten, bound, revil d, arraign d j 
See Him meekly bearing all ! 

Love to man His soul sustain d ! 
Shun not suffering, shame or loss, 
Learn of Christ to bear the cross. 


3. Calvary s mournful mountain view ; 

There the Lord of Glory see, 
Made a sacrifice for you, 

Dying on the accursed tree : 
It is fmish d ! hear Him cry : 
Trust in Christ, and learn to die. 

4, Early to the tomb repair, 

Where they laid His breathless clay ; 
Angels kept their vigils there ; 

Who hath taken Him away? 
Christ is risen ! He seeks the skies ; 

Saviour ! teach us so to rise. 

In his Original Hymns it is headed Christ our example in 
suffering. The Rev. James King describes a visit to Geth- 
semane in his Anglican Hymnology. We sat down on a rock 
overlooking the garden. The moon was still bright, and the 
venerable olive-trees were casting dark shadows across the 
sacred ground. The. silence of night increased the solemnity. 
No human voice was heard, and the stillness was only broken 
by the occasional barking of dogs in the city. We read, by the 
light, passages bearing on the agony, and James .Montgomery s 
solemn hymn, " Go to dark Gethsemane." 

The 1820 form is the same as that of 1825, except the last 
line, Learn from Him to watch and pray. 

Hymn 137. Saviour, when in dust to Thee. 


In the Christian Observer, 1815, entitled Litany. In Elliott s 
Psalms and Hymns, 1835. 

Hymn 158. Behold the Saviour of mankind. 


Samuel Wesley (1662-1735) was son of the Rev. John 
Westley, of Winterborn-Whitchurch, who was ejected from the 
living in 1662. His son studied at a Nonconformist academy 
in London, but resolved to join the Church of England, and 
entered as a servitor at Exeter College. 

When at Oxford he published a volume of poems, in 1685, 
with the strange title, Maggots. In 1693 his Heroic Poem on 


the Life of our Blessed Lord and Saviour Jesus Christ was 
dedicated to Queen Mary, and this led to his appointment as 
Rector of Epvvorth. He also published a three-volume History 
of the Old and New Testament in verse. His death-bed sayings 
show how the discipline of life had softened and chastened his 
spirit. He had reached the full assurance of faith and hope 
and love. 

His hymn is a relic of the great fire at Epworth on February 
9, 1709, in which John Wesley nearly lost his life. The paper 
on which the hymn was written was blown into the garden 
from the burning house, and was there found singed by the 

Wesley published the hymn in his Charlestown Psalms and 
Hymns, 1737, headed On the Crucifixion, and in his Hymns 
and Sacred Poems, 1739 ; Works, i. 117. When the Evangelical 
Revival began this hymn was ready for use, and bore a glorious 
harvest. It was sung by Charles Wesley on July 18, 1738, 
when he and Mr. Bray were locked in with a party of con 
demned criminals in a cell at Newgate. He says, It was 
one of the most triumphant hours I have ever known. Next 
morning it strengthened those penitents to face death and 

The first and third verses of this hymn helped Thomas 
Walsh, the Irish Romanist, to find rest in Christ. He had 
gone to the Methodist service at New Market, near Limerick, 
at the beginning of 1750. The preacher quoted Isa. Ixiii. I 
in his prayer. The former words in the prayer, and these 
in the hymn, came with such power to my heart, that I was 
constrained to cry out, " Bless the Lord, O my soul ; and all 
that is within me, bless His holy name : for He hath forgiven 
all mine iniquity, and healed my diseases." And now was I 
divinely assured that God. for Christ s sake, had forgiven me 
all my sins. I broke out into tears of joy and love. Early 
Methodist Preachers. 

The mother of Dr. Jobson had returned from a sacramental 
service, and in repeating this hymn was able to rest on Christ 
as her Saviour. As she reached the lines 

But soon He ll break death s envious chain, 
And in full glory shine, 

the joy of faith burst into her life. 


11 u Din 151). Would Jesus have the sinner die? 

Hymns on God s Everlasting Love, Bristol, 1741, No. x., headed 
Jesus Christ, the Saviour of all men" ; IVorks, iii. 22. Inserted in the 
second number of the Arminian Afagazine. Eighteen verses. Hymn 
283 is the first part of the same hymn, See, sinners, in the gospel 
glass. This hymn begins with ver. 12 of the original. In ver. 2 Charles 
Wesley wrote Dear, loving, all-atoning Lamb. 

Hymn 160. O Love divine! what hast Thou done? 


Hymns and Sacred Poems, 1742 ; Works, ii. 74. c Desiring to love. 
In the original ver. 3 reads, To bring us rebels near to God. 

The refrain is from Ignatius Epistle to the Romans, but it 
is raised from human love to divine, Amor meus crucifixus est. 
John Mason has it in his Songs of Praise, 1683, as an opening 
line. Faber uses the refrain in his hymn on the Crucifixion 

Come, take thy stand beneath the cross ; 

And let the blood from out that side 
Fall gently on thee, drop by drop ! 

Jesus, our Love, is crucified ! 

Mr. C. L. Ford illustrates ver. 4, And gladly catch the 
healing stream, by an account of a Good Friday procession at 
Monaco : Les Madeleines et 1 Ange du Calice recueillant les 
gouttes du sang qui difcoule du coeur de Notre Seigneur Jdsus- 

Hymn 161. All ye that pass by. 

Hymns and Sacred Poems, 1749; Works, iv. 371. Invitation to 
Sinners. In ver. 7 (line 4) the original reads, Acquitted I was. 

Whitefield once gave out this hymn when he preached at 
the market-cross at Nottingham. A stout Churchman who 
had ridden from Ilkeston to hear him, arrived at the moment 
he was reading the first verse, and the third line came home as 
a direct appeal to himself. He was thus brought to Christ, and 


all his family followed in his footsteps. One of his daughters 
married Mr. Hatton, of Birmingham. 

Hymn 162. O come and mourn with me awhile. 
F. W. FABER, D.D. (54). 

Good Friday in Jesus and Mary, 1849, headed Jesus Crucified. 
Ten verses of four lines. In Hymns Ancient and Modern, 1861. 

The original refrain, Jesus, our Love, is crucified, is taken 
from a hymn by J. Mason, 1683. My Lord, my Love, was 
crucified was changed to Jesus, our Lord, is crucified, and 
this has been adopted almost universally. It is St. Ignatius 
Amor meus crucifixus est, in his Epistle to the Romans, 
written on his way to martyrdom, which was freely used through 
the Middle Ages, and of which Charles Wesley made such 
memorable use in some of his hymns (see 160). 

Hymn 163. O Sacred Head once wounded. 

Dr. Alexander s translation appeared in the Christian Lyre, 1830. 
Two stanzas were added in 1849. 

Gerhardt s O Haupt voll Blut und Wunden is itself a 
free translation of the Salve caput cruentatum, ascribed to St. 
Bernard of Clairvaux (no), and entitled A rhythmical prayer 
to any one of the members of Christ suffering and hanging on 
the Cross. It is divided into seven parts, addressed to the feet, 
knees, hands, side, breast, heart, and face of Jesus. This hymn 
is a translation of that addressed to the face of our Lord. 
According to the superstition of the time, the image of Christ 
on the cross bowed itself and embraced Bernard with out 
stretched arms as a token that his devotion was accepted. 
He died in 1153, and no MS. of the poem is known earlier 
than the fourteenth century. 

Gerhardt s version, published in 1656, is headed To the 
suffering face of Christ. Dr. Schaff says, This classical hymn 
has shown an imperishable vitality in passing from the Latin 
into the German, and from the German into the English, and 
proclaiming in three tongues, and in the name of the three 
Confessions the Catholic, the Lutheran, and the Reformed 


with equal effect, the dying love of our Saviour, and our bound 
less indebtedness to Him. Paulus Gerhardt (1607-76), a 
Lutheran pastor, ranks next to Luther as the most gifted and 
popular hymn-writer of his own Church. Gerhardt had many 
sorrows. He did not obtain a pastorate till he was forty- four ; 
four of his five children died in early youth ; his wife died after 
a long illness during the time he was without office in Berlin. 
Yet his hymns have no morbid touch, but are fresh and healthy 
in tone. From the first they became popular with all ranks 
and creeds, and are among the most cherished treasures of 
Germany to-day. 

Dr. Alexander, the translator of Gerhardt s hymn, was born 
in Virginia, March 13, 1804, and was professor at Princeton, 
and Presbyterian minister in New York. He died at Sweet 
Springs, Virginia, July 31, 1859. He translated also the Stabat 
Mater and Jesu dulcis manoria. 

When Christian Friedrich Schwartz was dying at Tanjore, 
in 1798, after nearly fifty years apostolic labour for jlndia, 
where Hyder Ali trusted and honoured him, his Malabar pupils 
gathered round and sang in their own language the last verse 
of this hymn. The missionary frequently joined in it. Then 
he rested a little, asked to be raised up, and passed to his rest. 

The Passion Chorale, to [which the hymn is set, was 
published at Ntirnberg in 1601, and first associated with this 
hymn in 1656. John Sebastian Bach greatly admired it, and 
used it several times in his .57. Matthew Passion Music. 

Hymn 101. When I survey the wondrous cross. 

Hymns and Spiritual Songs, 1707. It is No. 7 in Hook III., Pre 
pared for the Holy Ordinance of the Lord s Supper, and is headed 
Crucifixion to the world by the cross of Christ, Gal. vi. 14. 

Ver. 4 is omitted 

His dying crimson, like a robe, 

Spreads o er His body on the tree ; 

Then am I dead to all the globe, 
And all the globe is dead to me. 

In the first edition, 1707, the hymn begins 

When I survey the wondrous cross 

Where the young Prince of Glory dy d. 


Matthew Arnold thought this the finest hymn in our language. 
On the last day of his life he heard Dr. John Watson preach at 
Sefton Park, Liverpool. This hymn was sung after the sermon. 
Arnold was heard repeating the third verse in his sister s house 
shortly before his sudden death. When George Eliot s aunt, 
Mrs. Samuel Evans, the fiery little Methodist heroine of Adam 
Bede, a small, black-eyed woman, very vehement in her style 
of preaching, was dying, in December, 1858, she was one night 
sitting by her bed in great pain, when she exclaimed, How 
good the Lord is ! Praise His holy name. As a friend sup 
ported her, she quoted the verse, See from His head, His hands, 
His feet ; then, after a pause, ver. 5 of Hymn 152, Angels, 
assist our mighty joys. And after tears of joy, she added 
another verse, from Hymn 97, Worthy the Lamb that died, 
they cry. 

Hymn 165. Tis finished! the Messiah dies. 

Hymns on the Four Gospels ; Works, xii. 99. It is finished, 
John xix. 30. Eight verses. Published in the 1831 Supplement from 
MS. It is one of seven hymns on our Lord s words from the Cross. 
Other hymns were published in Short Hymns, based on certain verses 
of St. Luke s Gospel, but these were afterwards much enlarged and 
improved. Three verses are here omitted. 

Hymn 166. Not all the blood of beasts. 

Hymns and Spiritual Songs, 1709. Faith in Christ our Sacrifice." 
Watts read, And hopes her guilt was there. His last verse runs 

Believing we rejoice 
To see the curse remove ; 
We bless the Lamb with cheerful voice, 
And sing His bleeding love. 

Mr. G. J. Stevenson gives a story of a Jewess who read on 
the leaf of a hymn-book which had come into the house the 
first verse of this hymn. She could not get it out of her mind. 
She procured a Bible, and became a convert to Christianity. 
Her husband divorced her, and she was reduced to poverty. 
The Bible Society s colporteur said, All this I knew ; and as 


I stood by her bedside, she did not renounce her faith in her 
crucified Lord, but died triumphing in Him as her rock, her 
shield, and her exceeding great reward. 

Hymn 167. Thou very Paschal Lamb. 


Hymns on the Lord s Supper, 1745 ; Works, iii. 251. 

Hymn 168. Rock of Ages, cleft for me. 


For the account of Toplady and his hymn, see 401. 

The three-verse form, which has gained as great, if not a greater 
hold upon the public mind than the original, is given in Thomas Cot- 
terill s Selection of Psalms and Hymns, 1815. In the Supplement to 
the Wesleyan Methodist hymn-book, 1831, where the hymn first made 
its appearance, Cotterill s version is adopted, with some slight changes. 
Toplady s could is restored in 7 he Methodist Hymn-Book, ver. 2, ;:nd 
in ver. 3 my eyes is put for mine eyelids. 

Thomas Cotterill (1779-1823) was born at Cannock, Staffs, 
and became Perpetual Curate of St. Paul s, Sheffield (1817- 
23). His Selection of Psalms and Hymns, 1810, has had a 
great influence on English hymnology. 

After Cotterill came to Sheffield in 1817, he proceeded to 
enlarge and adapt a hymn-book which he had used in his 
former charge. Great opposition was aroused, and he was 
brought before the Consistory Court at York. Archbishop 
Harcourt undertook to mediate, and James Montgomery 
joined Mr. Cotterill in the preparation of a hymnal, which the 
archbishop revised and added to. 

Sir Roundell Palmer made a strong protest against the use 
of the three-verse form at the Church Congress in York, 1866. 
Since then Toplady s own text has been generally adopted. 

Theophilus Lessey, who died in 1841, had been the President 
of the Conference in the Centenary year, 1839. He was reminded 
as he died of the intercession of Christ and His sympathy with 
human sorrow. Yes, he replied, Christ is my only hope ; 
on His atonement I rest, His precious atonement. 

In my hand no price I bring, 
Simply to Thy cross I cling. 



The ship London, on which the Rev. Daniel J. Draper and 
his wife were returning to Australia, was lost in a storm in the 
Bay of Biscay, on January u, 1866. There were about 230 
persons on board, but only fifteen escaped. Mr. Draper 
preached Christ to the doomed passengers, and the last man 
who left the vessel said that he heard them singing Rock of 
Ages, cleft for me, just before the ship went down. 

General Stuart, the cavalry leader of the South in the 
American Civil War, sang the hymn as he was dying from the 
wounds received in battle at Richmond. 

Abraham E. Farrar (father of the late Canon Farrar, of 
Durham), who died in the Hinde Street Circuit in 1849, was 
visited by Dr. Beaumont, his colleague, on Easter Sunday, 
about half an hour before he died. There is no commandment 
in the law which I have not broken, he said, but there is the 
atonement, and I have confidence in it. I can rest on it. 

In my hand no price I bring. 
Simply to Thy cross I cling. 

Hymn 169. Man of Sorrows! what a name. 


In the International Lessons Monthly, 1875. 

Mr. Bliss was born in Pennsylvania, 1838. Dr. G. F. Root 
employed him to conduct musical institutes and compose Sunday- 
school music. He was brought up as a Methodist, joined Major 
Bliss in 1874 in evangelical work, and gave the royalty of his 
Gospel Songs, worth $30,000, to this cause. In the railway 
disaster at Ashtabula, Ohio, December 30, 1876, he escaped 
from the burning car, but lost his life in trying to save his wife. 

This list of some of his favourite hymns will show how rich 
a contribution he made to American sacred song 

Through the valley of the shadow I must go. 

Whosoever heareth, shout, shout the sound. 

Almost persuaded now to believe. 

Ho ! my comrades, see the signal. 

Light in the darkness, sailor, day is at hand. 

Down life s dark vale we wander. 

More holiness give me. 

Only an armour-bearer. 

Standing by a purpose true. 


Brightly beams our Father s mercy. 

Free from the law, O happy condition. 

Have you on the Lord believed ? 

The whole world was lost in the darkness of sin. 

Tenderly the Shepherd. 

Hymn 170. Christ the Lord is risen to-day ! 


Hymns and Sacred Points, 1739; Works, \. 185. Hymn for Easter 
Day. Five weak verses are omitted, to the great advantage of the hymn. 
Ver. 6 borrows from Young s Last Day, published in 1713 

Triumphant King of Glory ! Soul of bliss ! 
What a stupendous turn of fate is this ! 

John Wesley did not insert it in the Large Hymn-book, 
1780, though Martin Madan included it in his Psalms and 
Hymns, 1760, and changed Dying once, He all doth save into 
Once He died our souls to save. It appeared in the Supple 
ment of 1831. Samuel Wesley wrote a hymn for Easter, which 
supplied his brother with some hints for ver. 3 

In vain the stone, the watch, the seal 

Forbid an early rise 
To Him who burst the bars of hell 

And opened Paradise. 

The use of Hallelujah after every line represents an old 
Christian custom. Vigilantius, one of the reformers of the fifth 
century, is denounced by Jerome : He rejects the vigils ; only 
at Easter should we sing Hallelujah. That shout of praise had 
been used by the Christian ploughman at his work, and by 
sailors as they encouraged each other to ply the oar. It became 
the recognized salutation on Easter morning, and has left its 
stamp on the English liturgy in the Praise ye the Lord, which 
is simply the old Hebrew Hallelujah. 

Hymn 171. He dies! the Friend of sinners dies! 


Horae Lyricat, 1709, 2nd edition. Christ dying, rising, and reign 
ing. Wesley included it unaltered in Se!<xt Hymns for the use of 
Christians of all Denominations, 1753. 

Watts wrote 


He dies ! The heavenly Lover dies ! 

The tidings strike a doleful sound 
On my poor heart-strings : deep He lies 

In the cold caverns of the ground. 

The amended form in The Methodist Hymn- Book is due to Madan (Psalms 
and Hymns t 1760), from which it passed into the Large Hymn-book in 
1 800. 

Hymn 172. Ye humble souls that seek the Lord. 

Easter, published 1755. Ver. 3 omitted. 

In ver. I Doddridge wrote pleasure. The change to rapture* 
lifts the whole stanza into another world of feeling. 

Hymn 173. In the bonds of death He lay. 
MARTIN LUTHER ; translated by Miss WINKWORTH (19). 

Christ lag in Todesbanden was published in 1524. Luther headed 
it The hymn "Christ ist erstanden," improved, but little trace is 
retained of that ancient German hymn. Some touches are suggested by 
two famous Latin hymns, but the working out is entirely original, and 
the result a hymn second only to his unequalled " Ein feste Burg." 

Miss Winkworth s translation, of which ver. 2 is here omitted, 
appeared in her Lyra Germantca, 1855. 

Luther was born at Eisleben in 1483, and entered the 
monastery at Erfurt in 1505. A visit to Rome, followed by 
Tetzel s sale of indulgences, roused Luther to protest against 
the errors of the Papacy, and in October, 1517, he nailed his 
theses to the door of the Castle Church in Wittenberg, burnt 
the Papal Bull condemning his own writings at Wittenberg in 
December, 1520, and next April set out for the Diet of Worms. 
In the Wartburg, where he lay hidden after the Diet, he began 
his translation of the Bible into German. Besides giving 
Germany the Word of God in its mother-tongue, he wrote 
hymns and composed tunes which became battle-songs of 
the Reformation. They proved the most effective mission 
aries of the truth which Luther had brought out of bondage. 
He published his New Testament in 1522. In 1524 he 
printed the first German hymn-book, with eight hymns. Next 
year the number grew to forty. At first he translated and 


adapted some of the old Latin hymns which he greatly loved, 
then he wrote German hymns which went direct to the heart 
of the people. His skill as a musician greatly increased the 
impression He said, Music is one of the most beautiful 
and noble gifts of God. It is the best solace to a man in 
sorrow ; it quiets, quickens, and refreshes the heart. Luther 
eagerly sought helpers in the work of providing hymns. He 
wrote to Spalatin, We seek everywhere for poets. Now as you 
are such a master of the German tongue and are so mighty and 
eloquent therein, I entreat you to join hands with us in this 
work, and to turn one of the Psalms into a hymn. I desire that 
the words may be all quite plain and common, that the meaning 
should be given clearly and graciously, according to the sense 
of the Psalm itself. He says in the preface to his hymn-book 
of 1545 that he hoped that music, this beautiful ornament, 
might in a right manner serve the great Creator and His 
Christian people. The students at Wittenberg caught up his 
hymns, and spread them over Germany. Joachim I, of Bran- 
denberg, issued a stern decree against the use of them in 1526, 
but that only promoted their circulation. The monks said, 
Luther has done us more harm by his songs than his sermons. 
Coleridge goes further : Luther did as much for the Reformation 
by his hymns as by his translation of the Bible. Luther died at 
Eisleben, where he was born, in 1546. 

Hymn 174. Christ the Lord is risen again. 
MICHAEL WEISSE ; translated by Miss WINKWORTH (19). 

Christus ist erstanden, Von des Todes Banden appeared in 1531, 
suggested by Christ ist erstanden, one of the first German hymns, 
traced as early as the twelfth century. 

Miss Winksvorth s translation is in her Lyra Germanica, 2nd Scries, 

Weisse was born at Neisse, in Silesia, in 1480. He was a 
monk in Breslau, but Luther s early writings led him and two 
other monks to leave the convent for the Bohemian Brethren s 
House at Leutomischl, Bohemia. He became a preacher 
among them at Landskron in Bohemia, and Fulneck in Moravia. 
He went with a companion in 1522 to explain the views of the 
Bohemian Brethren to Luther, and edited their first German 
hymn-book in 1531. It seems to have contained 155 hymns, 


either written or translated by himself. In his preface he says, 
I have also, according to my power, put forth all my ability, 
your old hymn-book as well as the Bohemian hymn-book being 
before me, and have brought the same sense, in accordance 
with Holy Scripture, into German rhyme. Luther called him 
a good poet, with somewhat erroneous views on the Sacrament. 
His best work has a certain charming simplicity of thought 
and expression. He died in 1534. 

Hymn 175. Jesus lives! thy terrors now. 


Jesus lebt, mit ihm auch ich appeared ,in his Gdstliche Oden und 
Lieder, Leipzig, 1757, entitled Easter Hymn. It is based on John xiv. 
19. The Hallelujah is not in the original. Miss Cox s translation is from 
her Sacred Hymns from the German, 1841, a collection of forty-nine, 
afterwards increased to fifty-six pieces. 

Gellert was born in Saxony in 1715, studied theology at 
Leipzig University, and for some time acted as assistant to his 
father. He had a treacherous memory, and as public feeling 
did not allow a pastor to read his sermons, he became a private 
tutor and afterwards an extraordinary professor in his university. 
He was too delicate in health to fulfil the duties of an ordinary 
professorship, and declined that offer in 1761. Goethe and 
Lessing were among his pupils. He took warm interest in the 
personal conduct and welfare of his students, and gained peculiar 
reverence and affection. His best hymns have won great 
popularity, and mark an epoch in German hymnology. He 
prepared himself by prayer for their composition, and selected 
the moments when his mental horizon was most unclouded. 

When Gellert was in sore straits, a peasant brought a load of 
firewood to him in grateful recognition of the benefit received 
from his Fables. His hymns were greatly blessed, and people 
of all ranks and conditions came to visit him. Once, when he 
was in much darkness, he heard one of his hymns sung in church, 
and said to himself, Is it you who composed this hymn, and yet 
you feel so little of its power in your own heart ? 

In December, 1769, when told that he was likely to die in an 
hour, he lifted up his hands with a cheerful look, and exclaimed, 
Now, God be praised, only an hour. It had been his wish 
to die like Addison (see under hymn 75). 


Miss Cox, the daughter of Mr. G. V. Cox, M.A., was born 
at Oxford in 1812, and died in 1897. She was largely indebted 
to Baron Bunsen s personal suggestions in the selection of the 
pieces she translated. 

Hymn 176. Our Lord is risen from the dead. 


Psalms and Hymns, 1743; Works, viii. 48. The second part of 
Psalm xxiv. Hymn 76 is the first part. 

It is one of Charles Wesley s most spirited paraphrases. 

Young s Night Thoughts, iv., may be compared with this 
hymn ; but if Young suggested some phrases, Charles Wesley 
has gone far beyond him 

He rose ! lie rose ! lie burst the bars of death. 
Lift up your heads, ye everlasting gates ! 
And give the King of Glory to come in. 
Who is the King of Glory? lie who left 
His throne of glory, for the pang of death: 
Lift up your heads, ye everlasting gates ! 
And give the King of Glory to come in. 
Who is the King of Glory? lie who slew 
The rav nous foe, that gorg d all human race ! 
The King of Glory, lie, whose glory fill d 
Heaven with amazement, at His love to man. 

Hymn 177. On wings of living light. 

S.P.C.K. Church Hymns, 1871. It was written as an Easter carol, 
and especially for the tune Darwall s 1481!). 

Bishop How, the son of a solicitor, was born at Shrewsbury, 
1823; Rector of Whittington, 1851 ; Rector of St. Andrew s 
Undershaft, London ; Suffragan Bishop of East London, 1879 ; 
first Bishop of Wakefield, 1888. He died in 1897. His work in 
the East End was marked by apostolic zeal and tenderness. 
His unselfish and loving spirit endeared him to all, and when 
he was growing old he kept his heart young, and would sit 
down to write a set of nonsense verses to amuse a grandchild 
with the greatest enthusiasm and earnestness. 


His son bears witness : He was happy because he was 
good. His simple, joyous life was a song of praise to his 
Creator, like that of a bright spring day. He rejoiced in the 
Lord always. No matter what the anxiety, no matter what the 
trouble, he was always ready to turn his face to the Sun and be 
gladdened by the Light. 

Bishop How wrote a Commentary on the Four Gospels, 
and was joint editor of two collections of hymns. His own 
hymns number about sixty, and maintain a very high level of 

Dr. Julian says, Combining pure rhythm with great 
directness and simplicity, Bishop How s compositions arrest 
attention more through a comprehensive grasp of the subject 
and the unexpected light thrown upon and warmth infused into 
facts and details usually shunned by the poet, than through 
glowing imagery and impassioned rhetoric. He has painted 
lovely images interwoven with tender thoughts, but these are 
few, and found in his least appreciated work. Those com 
positions which have laid the firmest hold upon the Church are 
simple, unadorned, but enthusiastically practical hymns. 

Hymn 178. The day of resurrection I 
ST. JOHN OF DAMASCUS ; translated by DR. NEALE (27). 

In Hymns of the Eastern Church, 1862, "Tis the day of resur 
rection. In the Parish Hymn-book, 1863, it begins The day of 

St. John of Damascus belonged to a good family in that 
ancient city. He was educated by Cosmas, one of the greatest 
Greek ecclesiastical poets, and held office under the caliph. 
He retired to the laura of St. Sabas, between Jerusalem and 
Bethlehem, with his foster-brother, Cosmas the younger, who 
became the most learned of the Greek poets. At Saba he 
composed his hymns and works on theology. This monastery 
was the centre of a school of hymn-writers, and John was 
probably musician as well as poet. He was ordained priest of 
the Church of Jerusalem late in life, and died about 780 in his 
84th or looth year. His empty tomb is at Mar Saba, but his 
body was carried to Constantinople. He has been called the 
Thomas Aquinas of the East. He was famous as a theologian, 
and his three celebrated orations in favour of the icons won 


him the title The Doctor of Christian Art. He gave a great 
impetus to Greek hymnody, and besides his influence on their 
form and music, he gave their doctrinal character to the canons. 
This hymn is the first of eight odes in his Easter Canon, which 
is held to be the grandest piece in Greek sacred poetry. The 
brilliant phrases, culminating in acclamation, the freedom of the 
thoughts, the ringing, victorious joy, and the lofty presentation 
of the import of the Resurrection, compose a series of magnificent 
efforts of imaginative devotion. His hymns are grouped round 
the incarnation and life of Christ. 

This is called The Golden Canon, or Queen of Canons. 
It proclaims the fact of the Resurrection, the New Passover, in 
which all are to rejoice. 

The Greek hymn is sung every Easter Day in Athens and 
throughout the Greek Church amid scenes of triumph. Men 
clasp each other s hands and rejoice as though some great joy 
had suddenly come to them all. 

St. Sabas, the founder of the famous monastery, died in 
532, and forty monks still live in cells surrounding his grave. 
Dr. Hugh Macmillan says, Passing through the dreary, 
homeless waste of calcined limestone hills, which stretch 
between Jerusalem and the Dead Sea, you come at last to the 
gate of the monastery, perched like an eagle s nest on the 
edge of the gorge of the Kedron. You look sheer down from 
the parapet that guards the open court of the convent, five 
hundred feet or more, to the bottom of the defile, where the 
Kedron in intermittent threads of silver languidly flows. The 
Rev. James King (Anglican Hymnology, 1885) speaks of 
the savage desolation amid which the convent has stood for 
fourteen centuries : Several times in the course of ages it 
has been plundered, and the inmates put to death by Persians, 
Moslems, and the Bedouin Arabs ; and, therefore, for the sake 
of safety, the monastery is surrounded by massive walls, 
and further guarded by two strong towers near the entrance, 
which tend to give the edifice the appearance of a fortress in a 
commanding position. On being admitted inside the gate we 
found chapels, chambers, and cells innumerable, for the most 
part cut out of the rock, perched one above the other, and con 
nected by rocky steps and intricate passages. The huge 
building seems as if it were clinging to the face of a steep 
precipice, so that it is difficult to distinguish man s masonry 
from the natural rock. 


Hymn 179. Ye faithful souls, who Jesus know. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 86. 
Col. iii. 1-4. 

Hymn 180. The foe behind, the deep before. 


Written in 1853, and published in his Carols for Easter-tide, 1854. 
It was set to music by Dr. Joseph Barnby, and was a great favourite 
with the Eton boys. Six stanzas are omitted. 

Hymn 181. Hail the day that sees Him rise. 

Hymns and Sacred Poems, 1739; Works, i. 187. Hymn for 
Ascension Day. Ten verses. Two verses are omitted, but they are 
both excellent 

3. Circled round with angel powers, 
Their triumphant Lord, and ours, 
Conqueror over death and sin, 
Take the King of Glory in ! 

9. Ever upward let us move, 
Wafted on the wings of love ; 
Looking when our Lord shall come, 
Longing, gasping after home. 

Hymn 182. The golden gates are lifted up. 

An Ascension hymn, written for S.P.C.K. Hymns, 1852. It appears 
in Hymns Descriptive and Devotional, 1858. 

Mrs. Alexander was the second daughter of Major Hum 
phreys, of Strabane, who fought in the battle of Copenhagen. 
She was born in Dublin, 1823, and in 1850 married Rev. W. 
Alexander, afterwards Archbishop of Armagh and Primate of 
All Ireland. 

Mrs. Alexander may fitly be called the children s hymnist. 


She was greatly impressed by the Tractarian Movement, and 
her Verses for Holy Seasons, with catechetical questions and 
with a preface by Dr. Hook, appeared in 1846; Hymns for 
Little Children, a tiny volume of some thirty leaves, came out 
in 1848. Her hymns and poems number nearly four hundred. 
Her Burial of Moses has attained wide popularity. Tennyson 
said it was one of the poems by a living writer of which he 
would have been proud to be the author. Her hymns are 
household words all over the world. Many of them were written 
for her Sunday-school class, and read over there before they 
appeared in print. Some were prepared at the request of the 
editors of Hymns Ancient and Modertt, others for Sunday 
schools and children s gatherings. Dr. A. E. Gregory says 
she may almost be called the first writer of real children s 
hymns. She combines with the winsome simplicity, which 
charms and instructs a little child, the power to speak to the 
child in the heart of the man. 

Hymn 183. Thou art gone up on high. 


Mrs. Toke was the daughter of Dr. Leslie, Bishop of Kilmore, 
and was born at Holy wood, Belfast, in 1812. She married Rev. 
Nicholas Toke, of Godington Park, Ashford, Kent, in 1837 ; 
and died in 1872. 

Her early hymns were written in 1851. At the request of a 
friend who was finding hymns for the S.P.C.K., seven of them, 
including the Ascension hymn, appeared in S.P.C.K. Hymns for 
Public Worship, 1852. She afterwards added a verse to her 
Ascension hymn 

Thou hast gone up on high ! 

Triumphant o er the grave, 
And captive led captivity, 

Thy ransomed ones to save. 
Thou hast gone up on high ! 

Oh ! help us to ascend, 
And there with Thee continually 

In heart and spirit blend. 

Mrs. Toke wrote another series of fourteen hymns for the 
Sunday School Liturgy and Hymn-book, arranged by Rev. R. 
Judd, of St. Mary s, Halifax, 1870 ; but they did not prove so 


popular as the first series, though their merit is scarcely 

Mrs. Toke s hymn on John xx. 29, Blessed are they that 
have not seen, and yet have believed, also appeared in 1852 

O Thou who didst with love untold 

Thy doubting servant chide, 
Bidding the eye of sense behold 

Thy wounded hands and side ; 
Grant us, like him, with heartfelt awe, 

To own Thee God and Lord, 
And from his hour of darkness draw 

Faith in the Incarnate Word. 

Hymn 184. He is gone beyond the skies. 

Macmillan s Magazine, June, 1862. Verses 2, 5, 7 are here 

Dean Stanley told Dr. Schaff that the hymn was written 
about 1859 at the request of a friend, whose children had com 
plained to him that there was no suitable hymn for Ascension 
Day, and who were eagerly asking what had been the feelings 
of the disciples after that event. 

Hymn 185. God is gone up on high. 


Hymns for Ascension Day, No. 2 ; Felix Farley, Bristol, 1746. 
Works, iv. 154. 

Hymn 186. Clap your hands, ye people all. 

Psalms and Hymns, 1743 ; Works, viii. no. Psalm xlvii. Thirteen 

Hymn 187. See the Conqueror mounts in triumph. 

Holy Year, 1862. 

Bishop Wordsworth was born in 1807 at Lambeth, where 
his father was rector before he became Master of Trinity 


College, Cambridge. The son had a brilliant career at that 
college ; became Senior Classic and a Fellow. He travelled in 
Greece and published his Athens and Attica, 1836. In 1838 he 
was elected head master of Harrow, in 1844 Canon of West 
minster, and in 1869 Bishop of Lincoln. He died in 1885. 
He wrote the Memoirs of his uncle, William Wordsworth the 
poet, and many other works. 

The Holy Year, 1862, contains hymns for all the Church 
seasons: 117 are his own, and in later editions they were 
increased to 127. Dr. Wordsworth regarded it as the first duty 
of a hymn-writer to teach sound doctrine, and thus to save 
souls. 1 He set himself to deal impartially with every subject, 
so that some of his hymns are almost in the nature of task work. 
He drew his inspiration from Scripture, and delighted to find 
Christ everywhere in the New Testament. 

Dr. Julian thinks this hymn one of the bishop s finest 
compositions, the nearest approach in style and treatment to a 
Greek Ode known to us in the English language. The amount 
of Holy Scripture compressed into these forty lines is wonder 
ful. Prophecy, Types, Historical Facts, Doctrinal Teaching, 
Ecstatic Praise, all are here ; and the result is one grand rush 
of holy song. 

Bishop Wordsworth s hymns were composed in the train, or 
when walking and riding. If he was unable to sleep at night, 
he would often get up and write a few verses. They were written 
on the backs of envelopes, small scraps of sermon paper, or the 
margin of any book he might be reading. He wrote very 
rapidly, but spared no pains in correcting his work. 

Hymn 188. Holy Ghost, Illuminator. 


The second part of Hymn 187. In the first edition of the Holy 
Year the whole is given as one hymn. In the later editions it is divided 
into two parts. 

Hymn 189. Hail, Thou once despisod Jesus! 

Ver. I and the first halves of verses 3 and 4 appeared in A 
Collection of Hymns addressed to the Holy, Holy, Holy, Triune God, 
I 757> 7 2 pages. The four verses are given in Madan s Psalms and 


Hymns, and Toplady s Collection, 1776. It is not certain that the 
additional lines were written by Bakewell (see Julian). It was added 
to the Methodist hymn-book in 1797, omitted in 1808, again inserted 
in 1831. A fifth verse, from James Allen s Collection of Hymns, I757> 
has not established its place in general favour. 

Soon we shall with those in glory, 

His transcendent grace relate ; 
Gladly sing th amazing story 

Of His dying love so great. 
In that blessed contemplation, 

We for evermore shall dwell ; 
Crown d with bliss and consolation 

Such as none below can tell. 

John Bakewell was born at Brailsford, Derbyshire, 1721. 
Boston s Fourfold State, which he read at the age of eighteen, 
turned his thoughts to religion, and he became one of Wesley s 
Preachers in 1749. For some years he conducted the Green 
wich Royal Park Academy. He introduced Methodism into 
the place, and in his house the first class met, which was after 
wards carried on by his son-in-law, Dr. James Egan. He died 
at Lewisham, March 18, 1819, at the age of ninety-eight, and 
was buried at City Road by Rev. James Creighton, near to 
Wesley s grave. 

Mr. Bakewell had many links to early Methodism. He was 
present at John Fletcher s ordination at Whitehall in 1757, and 
afterwards went with him to West Street Chapel, where Fletcher 
helped Mr. Wesley in his sacramental service. Thomas Olivers 
stayed with him at Westminster, and wrote The God of 
Abraham praise during his visit. Thomas Rutherford died in 
his house at Greenwich. Two of his granddaughters married 
the Revs. William Moulton and James Rosser. Dr. Moulton, 
of the Leys School, was thus Mr. Bakewell s great-grandson. 
His tombstone at City Road says, He adorned the] doctrine of 
God our Saviour eighty years, and preached His glorious 
Gospel about seventy years. 

His words in the Methodist Magazine for July, 1816, reveal 
his spirit : May God of His infinite goodness grant that we and 
all serious Christians of every denomination, may labour for a 
perfect union of love, and to have our hearts knit together with 
the bond of peace, that, following after those essential truths in 
which we all agree, we may all have the same spiritual experi 
ence, and hereafter attain one and the same kingdom of glory. 


Mr. Bakewell began to preach in his own neighbourhood in 
1744, the year in which the first Methodist Conference was 
held. He had then no formal connexion with Mr. Wesley, but 
his work was much blessed. Two or three men threatened to 
stop his preaching and inflict personal injury upon him, but 
God made him the means of the conversion of these very 
enemies. After he gave up his school at Greenwich, Mr. 
Bakewell used to take up his temporary residence in any 
place where there was an interruption of Methodist ministerial 
labour, by death, sickness, or any other cause ; and he often 
rendered also considerable pecuniary aid. Wesley seems to 
have dined with him on his wedding-day, and when shown 
over the house after dinner said, Fine enough, in all 
conscience, for a Methodist ! His name appears on the 
London Plan for 1803. Toplady made some changes in his 
famous hymn. The original read, ver. I, Hail, Thou universal 
Saviour, and ver. 2, Every sin may be forgiven. When 
his hymn was omitted from the Methodist hymn-book in 
1808 his family were grieved at the slight. Bakewell quietly 
said, Well, well ! perhaps they thought it not worth inserting ! 
He gave strict orders that nothing should be said or written 
about him ; but the Rev. James Rosser, who married one of his 
granddaughters, says, I knew Mr. Bakewell intimately, and 
had frequent intercourse with him toward the close of his life; 
and I consider him to have been one of the most eminent, 
pious, and humble men I ever knew. 

Hymn 190. O Thou eternal Victim, slain. 


Hymns on the Lord s Supper, 1745, No. 5 ; Works, iii. 219. 

Hymn 191. Jesus, to Thee we fly. 

Hymns for Ascension Day, 1746, No. 7 ; Works, iv. 161. 

Hymn 192. Entered the holy place above. 


Short Hymns on Select Passages of Scripture, 1762; Works, xiii. 
140. Heb. i.\. 24. 


Hymn 193. With joy we meditate the grace. 

Hymns and Spiritual Songs, 1 709. Headed Christ s compassion 
to the weak and tempted. Heb. iv. 15, 16 ; Matt. xii. 20. 
Ver. 3 is omitted 

But spotless, innocent, and pure, 

The great Redeemer stood, 
While Satan s fiery darts He bore, 

And did resist to blood. 

Ver. 4, And in His measure feels afresh. 

Wesley omitted ver. 3 when he printed the hymn in his Charles- 
town Collection, 1737. 

When John Fletcher was in Switzerland in 1781, his friend 
and companion, William Perronet, was seriously ill. He says, 
Every night after praying with me, he sings this verse at 

Then let our humble faith address 

His mercy and His power : 
We shall obtain delivering grace 
In the distressing hour. 

Hymn 194. My sufferings all to Thee are known. 


Hymns and Sacred Poems, 1740; Works, i. 274. Written in 
Stress of Temptation. Twenty verses. 
The first verse begins 

I am the man who long have known 

The fierceness of temptation s rage ! 
And still to God for help I groan : 

When shall my groans His help engage? 

The intensity of feeling in the complete hymn is almost too 
great for words. 

Hymn 195. There is no sorrow, Lord, too light. 

JANE CREWDSON (1809-63). 

In A Little While, and other Poems, Manchester, 1862, headed 
Divine Sympathy. 


Mrs. Crewdson was the daughter of Mr. George Fox, of 
Perraw, Cornwall, and married Mr. Thomas Crewdson, of 
Manchester. During a long illness she wrote four volumes, 
from which nearly a dozen hymns have come into common use. 
One gem, written a short time before her death, bears the 
touching heading, During Sickness 

O Saviour, I have nought to plead 

In earth beneath, or heaven above, 
But just my own exceeding need 

And Thy exceeding love. 

The need will soon be past and gone, 

Exceeding great but quickly o er ; 
The love, unbought, is all Thine own, 

And lasts for evermore. 

Hymn 196. Christ, the true anointed Seer. 


Hymns on the Four Gospels (left in MS.); Works, x. 139. 
Matt. i. 1 6. Who is called Christ. The last verse is omitted. 

Hymn 197. O come, O come, Immanuel. 


This translation gives the substance of five of the seven 
Greater Latin Antiphons intended for use at Vespers in Advent, 
beginning on December 17. They were sung before and after 
the Magnificat, and are known as the O s, because each verse 
began with O : O Emmanuel, O Sapientia, O Adonai, O 
Radix Jesse, O Clavis David, O Oriens, O Rex Gentium. 
Dr. Neale s translation, Draw nigh, draw nigh, Immanuel, 
appeared in Mediaeval Hymns, 1851, but this was afterwards 
altered by the compilers of Hymns Ancient and Modern. 
There is an interesting chapter on this hymn in the Rev. . W. 
Macdonald s Latin Hymns. 

Hymn 198. Come, Thou long-expected Jesus. 

Hymns for the Nativity of our Lord, No. 10 ; Works, iv. 116. 
Two verses of eight lines. 



Hymn 199. Light of those whose dreary dwelling. 

Hymns for the Nativity of our Lord, No. II ; Works, iv. 1 1 6. 

Hymn 200. Lo ! He comes with clouds descending. 


Hymns of Intercession for all Mankind, 1758. Headed Thy 
Kingdom Come. Works, vi. 143. 

John Cennick s c Lo ! He cometh, countless trumpets, seems 
to date from 1750. It probably suggested Charles Wesley s 
verse, though it does not reach the sustained grandeur of 
Wesley s hymn. Canon Ellerton says, Cennick s hymn is 
poor stuff compared to that into which Wesley recast it, putting 
into it at once fire and tunefulness. But the word recast is 
not warranted by a close comparison of the two hymns. 

Thomas Olivers constructed a tune based on a concert- 
room song, Guardian angels, now protect me. Wesley 
published it as Olivers in Select Hymns and Tunes Annext, 
1765. This tune Mr. Madan recast and renamed Helmsley 
in his Collection of Hymn and Psalm Tunes, 1769. 

Dr. B. Gregory speaks in his Autobiographical Recollections 
(p. 190) of a sister who died at the age of thirteen, after a 
quarter of an hour s illness. She had always been strangely 
thoughtful, gentle, and devout. From the moment of her 
seizure she knew that she was dying : and, surely, never has 
death been more gloriously swallowed up in victory. She 
exclaimed, " Oh, this is nice dying /" And then, fixing her eyes 
upwards, as if she saw the Redeemer coming to receive her, 
she cried 

Yea, Amen ! let all adore Thee, 
High on Thy eternal throne ! 
Saviour, take the power and glory, 
Claim the kingdom for Thine own, 

Jah, Jehovah, 
Everlasting God, come down ! 

These were her last words. Beautiful association of the Second 
Advent with Christ s reception of the individual believer to 


Hymn 201. Ye virgin souls, arise. 


Hymns for the Watchnight (1746?), No. 10; Hymns and Sacred 
Poems, 1749, Works, v. 284. Three verses are omitted. 

Mr. Everett says, in describing the last hours of Sammy 
Hick, that As evening drew on, his speech began to falter; 
yet every sentence uttered by those around appeared to be 
understood ; and when that hymn was sung, "Ye virgin souls, 
arise," he entered into the spirit of it ; especially when the 
friends came to 

The everlasting doors 

Shall soon the saints receive. 

At the first line of this verse he lifted his dying hand, and 
waved it round till it fell by his side ; still feebly raising and 
twining round his forefinger, as the arm was stretched on the 
bed, betokening his triumph over the " last enemy," and showing 
to those who were with him that he was, to use language 
previously employed by him, going "full sail towards the 

Hymn 202. Behold, behold, the Bridegroom nigh ! 

The Rev. E. J. Brailsford was born in Birmingham in 1841, 
and is the son of a builder and architect. He was educated 
in the Wesleyan Connexional School, Dublin, and resided in 
Ireland ten years. He was a student at Didsbury, and after 
wards in Edinburgh University. He began the Methodist 
Mission in Blairgowrie, N.B., and stayed there six years. 

Most of the hymns Mr. Brailsford has published were 
written in Ilkley, Wharfedale. Four Lord, I will follow on, 
O God of Truth, speak Thou Thy Holy Word, As sets the 
sun while clouds grow bright, and Behold, behold, the 
Bridegroom nigh were written for the Gatecliff Chant-Book, 
widely used in parts of the West Riding. 

While in Yorkshire he published Only a Woman s Hair, a 
tale of Yorkshire village life. Other short tales have followed. 
Hymn 202 is an Advent hymn, keeping closely to the story of 


the Ten Virgins. Its metre is unique. It can be sung to the 
old tune Job, but is now set in the Methodist Tune-Book to 
Lyndhurst, specially composed for it by Mr. Alcock, organist 
of the Chapel Royal. 

Hymn 203. Light of the lonely pilgrim s heart. 

For Missions, published in Deck s Psalms and Hymns, 1842. In 
1848, Sir Edward included it in Hymns and Poems, headed The heart 
watching for the morning. Three lines are prefixed from Cowper s 
Task, by which it seems to have been suggested 

Thy saints proclaim Thee King : and in their hearts 
Thy title is engraven with a pen 
Dipp d in the fountain of eternal love. 

Sir Edward Denny (1796-1889) contributed largely to the 
hymns of the Plymouth Brethren, to whom he belonged. He 
published A Selection of Hymns, including many of his own, 
in 1839. 

When Sir Edward was in his ninetieth year he pointed out 
Father Clement to a friend who visited him at West Brompton 
as the book to which; under God, he owed his conversion. He 
seldom took part in any public meeting, but privately proved 
himself a diligent servant of Christ. In Ireland he was a 
lenient and much respected landlord. 

Hymn 204. Lord, her watch Thy church is keeping. 

HENRY DOWNTON, M.A. (1818-85). 

Written for a meeting of the Church Missionary Society, and first 
published in Barry s Psalms and Hymns, 1867. 

Mr. Downton was English chaplain at Geneva, 1857 ; Rector 
of Hopton, Suffolk, 1873 ; chaplain to Lord Monson. 

His collected Hymns and Verses were issued in 1873. 
1 Another year, another year ; For Thy mercy and Thy 
grace (Old and New Year, written in 1841); Harp, awake, 
tell out the story (New Year, 1848), are his most popular 


Hymn 205. Break, day of God, O break. 

Written at Blundellsands, Liverpool, on Christmas Eve, 1900. The 
first verse was composed on the railway bridge, the rest on his return 

Dr. Burton was born in 1840 at Svvannington, Leicestershire, 
in the house where his grandmother, Mrs. James Burton, 
founded the first Wesleyan Juvenile Missionary Association in 
1818. His parents removed to America in his boyhood, and he 
graduated at Belloit College, which gave him the degree of D.D. 
in 1900 in recognition of his contributions to theological literature 
especially his St. Luke in the Expositor s Bible, and Gleanings 
in the Gospels. After his ministerial training he supplied for 
the brother of Miss Frances E. Willard, and for six months had 
charge of a Methodist Episcopal Church in Monroe, Wisconsin. 
In 1865 he entered the Wesleyan Methodist ministry in England. 
He married a sister of the Rev. Mark Guy Pearse. 

He has published a volume of poems, Wayside Songs, many 
of which have been set to music. Pass it on has been set to 
music by at least ten different composers. 

Hymn 206. Hail to the Lord s Anointed. 


Ver. 3 is omitted 

By such shall He be feared, 

While sun and moon endure, 
Beloved, adored, revered, 

For He shall judge the poor, 
Through changing generations, 

With justice, mercy, truth, 
While stars maintain their stations, 

And moons renew their youth. 

The first half of ver. 6 and of ver. 7 are joined, and two half- 
verses omitted 

6 6. For He shall have dominion 
O er river, sea, and shore : 
Far as the eagle s pinion, 
Or dove s light^wing, can soar. 


7 b. The mountain dews shall nourish 

A seed in weakness sown, 
Whose fruit shall spread and flourish 
And shake like Lebanon. 

The original of ver. 2, line 7, reads, Whose souls in misery dying ; 
and that of ver. 6, line 8, His name, what is it ? love. Montgomery 
altered it to That name to us is Love. The great improvement in 
Hymns Ancient and Modern, His changeless name of Love, is said to 
be due to Keble. 

Written for a Christmas Ode sung at a Moravian settlement, 
Christmas, 1821. On January 9, 1822, it was sent in MS. to Mr. 
George Bennett, then on a mission tour in the South Seas. The 
following April Montgomery himself repeated it at a missionary 
meeting in Pitt Street Chapel, Liverpool, at which Adam Clarke 
presided. The Doctor claimed it for his Commentary, then on 
the eve of publication. In May it appeared in the Evan 
gelical Magazine, entitled Imitation of the 72nd Psalm, Tune 
Culmstock. The Dictionary of Hymnology says, Of all 
Montgomery s renderings and imitations of the Psalms this is 
the finest. It forms a rich and splendid Messianic hymn. Its 
success has been great, partly due at the first to the publicity 
given to it by Dr. Adam Clarke in his Commentary on the Bible, 
in which it appeared in 1822 with a special note at the end of 
his exposition of Psalm Ixxii. : 

I need not tell the intelligent reader that he has seized the spirit, 
and exhibited some of the principal beauties, of the Hebrew bard ; 
though (to use his own words in a letter to me) his "hand trembled to 
touch the harp of Zion." I take the liberty here to register a wish, 
which I have strongly expressed to himself, that he would favour the 
Church of God with a metrical version of the whole book. 

Dr. A. E. Gregory describes it as an unsurpassed rendering 
of a triumphant Messianic psalm. 

Hymn 207. All hail the power of Jesu s name. 


The first verse is given in the Gospel Magazine, November, 1779, 
with the tune Shrubsole, written for it in the organ gallery of Canter 
bury Cathedral by Shrubsole, a young man of twenty, who had been a 
chorister there. The tune was afterwards known as Miles Lane, from 
the Independent Chapel in London where Shrubsole was organist. 


The following April the complete hymn, On the Resurrection, the 
Lord is King, appeared in the same magazine. 
The second verse is 

Let high-born seraphs tune the lyre, 

And as they tune it, fall 
Before His face who tunes their choir, 

And crown Him Lord of all. 

It appeared in his Occasional Verses, 1785. In Selection of Hymns, 
1787 (by Dr. Rippon (1751-1836), Minister of New Park Street Baptist 
Chapel, London), it is headed The Spiritual Coronation, Cant. iii. II. 
Perronet s line 

Sinners whose love can ne er forget 
The wormwood and the gall, 

is changed into Ye Gentile sinners, ne er forget. 

Let every tribe and every tongue 

That bound creation s call, 
Now shout in universal song, 

The crowned Lord of all, 
is changed to 

Let every kindred, every tribe 

On this terrestrial ball, 
To Him all majesty ascribe, 

And crown Him Lord of all. 

Each verse has a heading, Angels," Martyrs, Converted Jews, 
Believing Gentiles, Sinners of every Age," Sinners of every Nation. 
A new verse is added, headed Ourselves 

Oh that, with yonder sacred throng, 

We at His feet may fall ; 
We ll join the everlasting song, 

And crown Him Lord of all. 

The Perronets were a French family who settled in England 
in 1680. The son of David Perronet became Vicar of Shoreham, 
Kent, in 1728, and was for thirty-nine years the trusted adviser 
of the Wesleys. Charles Wesley used to call him the Arch 
bishop of the Methodists. Edward Perronet was with Wesley 
at Bolton on October 18, 1749, when the mob packed the street 
in front of the house where Wesley was staying. After some 
time he ventured out. They immediately closed in, threw him 
down and rolled him in the mire ; so that when he scrambled 
from them, and got into the house again, one could scarce tell 
what or who he was. The mob soon burst into the house. 


Wesley waited a little while, and then went down among them. 
The winds were hushed, and all was calm and still. My 
heart was filled with love, my eyes with tears, and my mouth 
with arguments. They were amazed, they were ashamed, they 
were melted down, they devoured every word. In 1753 
Wesley writes that Edward Perronet was believed to be dying 
some days since at Epworth, and vehemently rejoicing in God. 
He soon recovered. In December, 1784, Wesley visited the 
vicar of Shoreham, then ninety-one years of age. His bodily 
strength is gone, but his understanding is little impaired ; and 
he appears to have more love than ever. 

Two of his sons became Methodist Preachers, and took an 
active part in the attempt to secure the administration of the 
Lord s Supper by the Preachers in 1755. Wesley had to hold 
the reins firmly, but he says in a letter, I think both Charles 
(Perronet) and you have, in the general a right sense of what it 
is to serve as sons in the gospel. They did not, however, 
preach where Wesley desired. 

It was at Edward Perronet s house that Charles Wesley met 
Mrs. Vazeille in July, 1749. He it was who told the poet in 
February, 1750, that John Wesley was going to marry this lady. 
I refused his company to the chapel, and retired to mourn with 
my faithful Sally. In 1756 Edward Perronet was living in a 
part of the old Archbishop s Palace at Canterbury. He printed 
The Mitre in 1757, a strong poetic satire on the Church of 
England and sacerdotal teaching. At Wesley s wish he ceased 
to sell it, but continued to give it away freely to the Preachers 
and others. Charles Wesley was deeply distressed and dis 
turbed (Tyerman s Wesley, ii. 254). Perronet became minister 
of the Countess of Huntingdon s Chapel, Watling Street, Canter 
bury, and afterwards of an Independent Church in the city. He 
died there on January 2, 1792, and was buried in the cloisters 
of the cathedral. His last words were Glory to God in the 
height of His divinity ! Glory to God in the depth of His 
humanity ! Glory to God in His all-sufficiency ! And into His 
hands I commend my spirit ! 

Hymn 208. Crown Him with many crowns. 

The first verse is from Mr. Bridges Hymns of the Heart, 2nd 
edition, 1851, entitled In capite ejus diademata multa. Apoc. xix. 12. 


It was repeated in his Passion of Jesus, 1852, Third Sorrowful 
Mystery, Songs of the Seraphs. Apoc. xix. 12. The rest of the 
hymn, save the last line, is by Godfrey Thring. His own hymn began, 
Crown Him with crowns of gold, but in 1880, in Mr. Thring s 
Collection, Bridges first stanza was substituted for his own to secure 
those fine lines 

Hark ! how the heavenly anthem drowns 
All music but its own. 

Mr. Bridges was born at Maldon, Essex, in 1800 ; educated 
in the Church of England, joined the Church of Rome in early 
life, and went to Quebec, where he died in 1893. 

At the Bible Society s Centenary Thanksgiving in the Royal 
Albert Hall (November, 1905), after congratulatory messages 
had been read from all the Protestant rulers of Christendom, 
the Marquis of Northampton, who presided over the meeting, 
said : Now that we have read these addresses from earthly 
rulers, let us turn our minds to the King of kings. We will 
sing, " Crown Him with many crowns." 

Hymn 209. The head that once was crowned with 

In the 1820 edition of his Hymns ; based on Heb. ii. 9, 10. 

Kelly was the son of an Irish judge, Chief Baron Kelly, 
and was born in Dublin in 1769, and educated for the bar at 
Trinity College. He took holy orders in 1792, but his earnest 
evangelical preaching in Dublin led Archbishop Fowler to 
inhibit him. He left the Established Church, and built places 
of worship in Wexford and other towns, where he preached. 
He was an excellent biblical scholar and a magnetic preacher, 
and was greatly admired for his zeal and liberality to the poor 
during the famine year. He was much beloved by the poor of 
Dublin ; and one man is said to have cheered his wife in a time 
of great trouble by saying, Hould up, Bridget, bedad ; there s 
always Misther Kelly to pull us out of the bog afther we ve sunk 
for the last time. He died in 1854. 

He published in 1802 a Collection of Psalms and Hymns, 
with an appendix of thirty-three hymns by himself. He also 
issued volumes of hymns and a selection of tunes for every 
variety of metre, which was well received. Some of them are 


said to be of great beauty and originality. The last edition 
of his Hymns contained 765 written by himself. "WVsing the 
praise of Him who died, and Look, ye saints, the sight is 
glorious, are two of his best known pieces. 

Some of Kelly s hymns are feeble, but others rise high. 
Earl Selborne says, Simple and natural, without the vivacity 
and terseness of Watts or the severity of Newton, Kelly has 
some points in common with both those writers. Some of his 
hymns have a rich melodious movement ; others are dis 
tinguished by a calm, subdued power, sometimes rising from a 
rather low to a very high key, as in We sing the praise of Him 
who died. In the edition of 1853 Kelly says, It will be per 
ceived by those who read these hymns that though there is an 
interval between the first and last of nearly sixty years, both 
speak of the same great truths, and in the same way. In the 
course of that long period the author has seen much and heard 
much, but nothing that he has seen or heard has made the 
least change in his mind, that he is conscious of, as to the grand 
truths of the gospel. 

Hymn 210. My heart is full of Christ, and longs. 


Psalms and Hymns, 1743 ; Works, viii. 102. Psalm xlv. In two 
parts. Twenty-one verses. The first four are given here. In the 
original ver. i reads, The beauties of my heavenly King," and ver. 4, 
And reign in all our hearts alone. 

Hymn 211. Jesu, my God and King. 


Hymns and Sacred Poems ; 1739 j Works, i. 152. Hymn to Christ 
the King. Eleven verses. 

9. Thee when the dragon s pride 

To battle vain defied, 
Brighter than the morning star, 

Lucifer as lightning fell, 
Far from heaven, from glory far 
Headlong hurl d to deepest hell. 


II. Trembles the King of Fears 

Whene er Thy cross appears. 
Once its dreadful force he found : 

Saviour, cleave again the sky ; 
Slain by an eternal wound, 

Death shall then for ever die. 

Hymn 212. Earth, rejoice, our Lord is King ! 

Hymns and Sacred Poems, 1740 ; Works, i. 296. To be sung in a 
tumult. Fourteen verses. In ver. 6, Our Messias is come down, 
has been altered to Christ the Saviour. 

The story of Elisha and his servant (2 Kings vi. 15-17) is used 
with great effect in ver. 5. 

Hymn 213. Rejoice, the Lord is King ! 

Hymns for our Lonfs Resurrection, 1746; Works, iv. 140. 

In 1826 Samuel Wesley, the great organist, discovered in the 
library of the Fitzwilliam Museum at Cambridge, in Handel s 
handwriting, three tunes which he composed for three of his 
father s hymns 

Rejoice, the Lord is King ! 

Sinners, obey the gospel word. 

O Love divine, how sweet Thou art ! 

Gopsal is the tune for the first, and is attached to it in 
the Tune-book of 1904. Gopsal Hall, near Ashby-dc-la-Zouch, 
was the home of Charles Jennens, the compiler of the libretto for 
the Messiah. Handel frequently visited him, and has com 
memorated the friendship in this name for his tune. A facsimile 
of Handel s MS. is given in the Proceedings of the Wesley 
Historical Society, iii. 8, p. 239, with some interesting notes by 
Mr. James T. Lightwood. Handel was a friend of Mr. Rich, who 
put Covent Garden Theatre at his service for the performance of 
his operas. Handel taught music to Mr. Rich s daughters, and 
at his house Charles Wesley and his wife met the German com 
poser. Mrs. Rich was converted under Charles Wesley s 
ministry, and was one of the first who attended West Street 


Chapel. The poet dined there on October 26, 1745, an d says, 
The family concealed their fright tolerably well. Mr. Rich 
behaved with great civility. I foresee the storm my visit will 
bring upon him. According to Samuel Wesley, Mrs. Rich 
asked Handel to set music to these hymns. He says, I cannot 
anticipate a greater musical gratification (not even at the 
York or Birmingham Festivals) than that of hearing chanted 
by a thousand voices, and in the strains of Handel, " Rejoice, 
the Lord is King ! " 

Hymn 214. Jesus, Thou art our King! 


Hymns and Sacred Poems, 1739; Works, i. 154. Second Hymn 
to Christ the King. Ver. 4 originally read Pride, and self, and 
every foe. The change here was made in the Large Hymn-book, 1780. 

Hymn 215. Sing we to our conquering Lord. 


From the Arminian Magazine, 1798; Works, viii. 183. Psalm 
xcviii. Seven verses. The last three omitted. 

Hymn 216. Omnipotent Redeemer. 

Hymns on the Acts of the Apostles, xxi. 20 ; Works, xii. 387. In 
ver. 2 the original reads, Of practical believers ; ver. 3 halts 

And myriads more 
Take into Thine embraces. 

Hymn 217. All thanks be to God. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, No. 3 ; Works, iv. 210. Thanksgiving for the 
Success of the Gospel. Eight verses. One verse is omitted, and two 
half-verses. The verse which is left out shows how Charles Wesley s 
muse sometimes droops 


The opposers admire 
The hammer and fire, 
Which all things o ercomes, 
And breaks the hard rocks, and the mountains consumes. 

With quiet amaze 
They listen and gaze, 
And their weapons resign, 
Constrain d to acknowledge the work is divine ! 

Charles Wesley s Journal enables us to watch the birth of 
this hymn. On Sunday, August 10, 1746, he had a congregation 
of nine or ten thousand at Gwennap Pit, who listened, he says, 
with all eagerness, while I commended them to God, and the 
word of His grace. For near two hours I was enabled to preach 
repentance towards God, and faith in Jesus Christ. I broke out 
again and again into prayer and exhortation. I believe not one 
word would return empty. Seventy years suffering were over 
paid by one such opportunity. 

The meeting with the Society pleased him as much as this 
noble congregation. Never had we so large an effusion of the 
Spirit as in the Society. I could not doubt, at that time, either 
their perseverance or my own ; and still I am humbly confident 
that we shall stand together among the multitude which no man 
can number. Next day I expressed the gratitude of my heart 
in the following thanksgiving 

All thanks be to God 
Who scatters abroad. 

So the hymns leaped forth from a heart and mind set on fire 
by the events of the Evangelical Revival. 

Hymn 218. See how great a flame aspires. 


Hymns and Sacred Poem*, 1749; Works, v. 120. The last of four 
hymns entitled After preaching to the Newcastle Colliers. 

It is one of the hymns that still lives and grows. Every 
advance made by the cause of Christ gives it fresh emphasis. 
Thomas Jackson says, Perhaps the imagery was suggested by 
the large fires connected with the collieries, which illuminate 
the whole of that part of the country in the darkest nights. 


The fourth verse is based on Elijah s experience after the 
scene on Carmel. i Kings xviii. 44-5. 

Hymn 219. Arm of the Lord, awake, awake 1 

Thine own immortal strength put on. 


Hymns and Sacred Poems, 1 749 ; Works, iv. 302. The second 
part of a hymn, in four parts and fifty-two verses, based on Isa. li. 
Four verses of the second part are omitted. The second part 
appeared in Hymns and Sacred Poems, 1739, but was withdrawn from 
its fourth edition, and the complete paraphrase printed in 1749- 

The wife of the Rev. Joseph Benson asked that the last 
three verses of this hymn might be read to her on her death 
bed. When her daughter had read them, she said, Oh, what 
a blessed hymn ! Let me hear it again. The last time her 
husband was able to go out to tea at the house of some friends, 
Jabez Bunting, who was present, told how Mr. Benson repeated 
these three verses, and gave a heavenly tone to all the evening s 

In 1760 John Fletcher visited Mr. Berridge at his vicarage 
at Everton. Lady Huntingdon was there, with Martin Madan 
and Henry Verni. Three days of mighty blessing closed with 
a service attended by ten thousand people. Berridge preached 
the last sermon, which closed with this hymn. 

Hymn 220. Salvation! O the joyful sound! 

Hymns and Spiritual Songs, 1709. Verses I and 3 appear without 
chorus. The second verse runs 

Bury d in sorrow and in sin, 

At hell s dark door we lay; 
But we arise by grace divine 

To see a heav nly day. 

About 1772 the Countess of Huntingdon s Collection (no 
date) gives the verse Salvation ! O Thou bleeding Lamb, 
and the chorus Blessing, honour, praise, and power, which 


is probably due to the Hon. Walter Shirley, who revised the 

Henry Moore, Wesley s friend and biographer, found peace 
in February, 1777. He attended a watchnight at the close of 
that day, and on his return to his sister s house, where he was 
staying, his heart was so full that he cried out, How shall I 
praise Thee, O Lord ! And immediately the doxology, then 
common among religious people, and which I had learned at 
the chapel, burst from my lips. I knew no other hymn of 

Glory, honour, praise, and power, 
Be unto the Lamb for ever ! 

I sang this aloud, and, as I afterwards learned, awoke the 
remainder of the family, and greatly alarmed my sister, who 
thought that the crisis was come, and that insanity had taken 

Hymn 221. Behold ! the mountain of the Lord. 

MICHAEL BRUCE (1746-67). 

This paraphrase of Isa. ii. 1-5 grew out of In latter days, the 
mount of God, which appeared anonymously in the Scottish Transla 
tions and Paraphrases, 1745. 

It was by Michael Bruce, son of a Scotch weaver at 
Kinnesswood, where he died whilst a student for the ministry. 
Bruce s MS. was entrusted to John Logan, who published it as 
his own in 1781. 

The original of 1745 reads 

In latter days, the mount of God, 

His sacred house shall rise 
Above the mountains and the hills, 

And strike the wond ring eyes. 

To this the joyful nations round, 
All tribes and tongues shall flow ; 

Up to the house of God, they ll say, 
To Jacob s God, we ll go. 

To us He ll point the ways of truth : 

The sacred path we ll tread : 
From Salem and from Zion-hill 

His law shall then proceed. 


Among the nations and the isles, 

As Judge supreme, He ll sit : 
And vested with unbounded pow r, 

Will punish or acquit. 

No strife shall rage, nor angry feuds, 

Disturb these peaceful years ; 
To plow-shares then they ll beat their swords, 

To pruning-hooks their spears. 

Then nation shan t gainst nation rise, 

And slaughter d hosts deplore : 
They ll lay the useless trumpet by, 

And study war no more. 

O come ye, then, of Jacob s house, 

Our hearts now let us join : 
And, walking in the light of God, 

With holy beauties shine. 

Hymn 222. Jesus, the word bestow. 

Short Hymns on Select Passages of Scriptures (left in MS.) ; Works, 
xiii. 22. It is given as the last on the Epistle to the Romans, but is 
based on Acts xix. 20. 

Hymn 223. On all the earth Thy Spirit shower. 

From Divine Dialogues with Divine Hymns, 1 688. Wesley 
included this and Hymn 233 in Hymns and Sacred Poems, 1739, in 
fifteen stanzas, beginning When Christ had left His flock below, 
and headed On the descent of the Holy Ghost at Pentecost. Altered 
from Dr. H. More. He inserted them in the Large Hymn-book, 

Henry More was born at Grantham in 1614, and became 
Fellow of Christ s College, Cambridge, 1639. He renounced 
the Calvinism in which he had been trained, declined offers 
of promotion, and spent his life in private tuition. Professor 
Palgrave calls him the most interesting figure among our 
poetical mystics. He died in 1687. 


Hymn 224. Saviour, we know Thou art. 

Hymns on the Acts of the Apostles (left in MS.); Works t xii. 157. 
Acts ii. 47. The first and last verses are here omitted. Ver. I reads 
The Church in ancient days 

Was sinners saved from sin, 
And souls through Jesus grace 

Were daily taken in ; 
Pardon and faith together given 
Threw open wide the gate of heaven. 

The original (ver. 2) reads, The people saved below. 

Hymn 225. Sow in the morn thy seed. 


Printed for the Sheffield Sunday School Union, Whitsuntide, 1832, 
for which he wrote a hymn for nearly forty years ; published in his 
Poet s Portfolio, 1835, headed The Field of the World. Eccles. xi. 6. 

In a letter to Mr. George Bennett, June 16, 1832, Montgomery 
says that the previous February, on returning from Bath, he 
and Mr. Rowland Hodgson were travelling between Gloucester 
and Tewkesbury, when he saw several women and girls 
working in rows, and was told that they were making holes in the 
field, into which they dropped two or three seeds. Montgomery 
had never seen this dibbling before. He said, Give me 
broadcast sowing, scattering the seed on the right hand and 
on the left, in liberal handfuls. I fell immediately into a 
musing fit, and moralized most magnificently upon all kinds 
of husbandry (though I knew little or nothing of any, but 
so much the better, perhaps, for my purpose), making out 
that each was excellent in its way, and best in its place. By 
degrees my thoughts subsided into verse, and I found them 
running lines, like furrows, along the field of my imagination : 
and in the course of the two next stages they had already 
assumed the form of the following stanzas, which I wrote as 
soon as we reached Bromsgrove. This is the whole history 
and mystery of which I fear you have heard so romantic an 



John Wesley s account of the awakening at Epworth in 
June, 1742, forms a noble illustration of the truth of this 
hymn. O let none think his labour of love is lost because 
the fruit does not immediately appear ! Near forty years did 
my father labour here ; but he saw little fruit of his labour. 
I took some pains among this people too ; and my strength 
also seemed spent in vain : but now the fruit appeared. There 
were scarce any in the town on whom either my father or I had 
taken any pains formerly, but the seed, sown so long since, now 
sprung up, bringing forth repentance and remission of sins. 

Hymn 226. Blow ye the trumpet, blow ! 

Hymns for New Year s Day, 1750; Works, vi. 12. The last line 
of the original reads, Return to your eternal home ! 

This was the favourite hymn of John Brown, of Harper s 
Ferry, which he used to sing with his family to the tune 
Lennox. It was his battle-song. 

Hymn 227. Come, Thou Conqueror of the nations. 

Hymns for the Expected Invasion, 1759; Works, vi. 160. The last 
hymn, in eight verses, founded on Rev. xix. 11-16. 

In the same tract are Hymns to be ^lsed on the Thanksgiving 
Day, November 20, 1759, and after it. John Richard Green 
says, England had never played so great a part in the history 
of mankind as now. The year 1759 was a year of triumphs in 
every quarter of the world. In September came the news of 
Minden, and of a victory off Lagos. In October came tidings 
of the capture of Quebec. November brought word of the 
French defeat at Ouiberon. " We are forced to ask every 
morning what victory there is," laughed Horace Walpole, " for 
fear of missing one." 

Eighteen thousand men lay ready to embark in the French 
fleet on November 20, the very day appointed for the Thanks 
giving, when Admiral Hawke, despite the shoals and granite 
reefs of Ouiberon Bay, attacked and destroyed the fleet. The 
disgrace of Byng s retreat was thus wiped out. 


Hymn 228. Creator Spirit! by whose aid. 
JOHN DRYDEN (1631-1701). 

This translation of Vcni Creator (see 751) was given in Dryden s 
Miscellaneous Poems, 1693. Dr. Julian says, One of the first to 
adapt it for congregational purposes was John Wesley, who included 
it in his Psalms and Hymns , 1738, in an abbreviated form. 

Dryden wrote 

Ver. I : Come, visit every pious mind. 
Ver. 2 : O Source of uncreated light. 
Ver. 3 : But, oh, inflame and fill our hearts. 
Ver. 4 : Our frailties help, our vice control, 
Submit the senses to the soul. 

Dryden was Poet Laureate and Historiographer Royal, 1670- 
89. He joined the Roman Catholic Church in 1685. He is 
buried in Westminster Abbey. 

Uipnn 229. When God of old came down from 

JOHN KEIILE, M.A. (85). 

The Whit Sunday poem from the Christian Year, with the text, 
Acts ii. 2, 3. 

Hymn 230. Jesus, we on the word depend. 

Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746; Works, iv. 179. John xiv. 25-7. 

Hymn 231. Father, glorify Thy Son. 


Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746; Works, iv. 175. John xiv. 16, 17. Verses 2 and 4 are here 

Ver. I reads : Answer His prevailing prayer. 

Ver. 2 : But we know by faith and feel. 

Ver. 3 : Jesus said, It shall be so ! 


Hymn 232. Father of our dying Lord. 


Hymns and Sacred Poems, 1742 ; Works, ii. 228. Hymn for the 
Day of Pentecost. 

Hymn 233. Father, if justly still we claim. 
HENRY MORE, D.D. (223). 

From Divine Dialogues -with Divine Hymns, 1688, adapted by John 


Hymn 234. Granted is the Saviour s prayer. 


Hymns and Sacred Poems, 1739; Works, i. 188. Hymn for 
Whitsunday. Ten verses. The last four are here omitted. 

Hymn 235. Our blest Redeemer, ere He breathed. 


Miss Auber s second verse is omitted 

He came in semblance of a dove, 
With sheltering wings outspread, 
The holy balm of peace and love 
On each to shed. 

The doxology (ver. 7) is not in the original. 

Miss Auber was born in London, October 4, 1773. Her 
father was Rector of Tring. She spent the greater part of her 
life at Broxbourne and Hoddesdon, Herts, where she died, 
January 20, 1862. This hymn and much of her own poetry, 
with some hymns by other writers, appeared in her Spirit of the 
Psalms ; or, A Compressed Version of Select Portions of the 
Psalms of David, published in 1829. Some useful versions of 
the Psalms have passed from it into modern hymn-books. 
About twenty appeared in Mr. Spurgeon s collection, 1866. 
Her famous hymn for Whitsuntide was written by some one 
on a pane of glass in her house at Hoddesdon. The Rev. Dawson 
Campbell afterwards lived in this house, and wished to have the 


pane, but the landlord would not consent. It was removed 
at a later date, and has never been traced. A Miss Mackenzie, 
who wrote religious books, lived with Miss Auber, and the two 
old saints were greatly loved in the district. Miss Auber was 
buried in the churchyard opposite to her house, at the age of 
eighty-nine. It was some time before the hymn came into 
common use ; but when compilers of hymn-books got to know 
it, it soon attained wide popularity. 

Hymn 230. Lord, we believe to us and ours. 


Hymns and Sacred Poems, 1742; Works, ii. 227. Hymn for the 
Day of Pentecost. Twelve verses, beginning Rejoice, rejoice, ye fallen 
race. This hymn begins at ver. 5. 

In ver. i the original is : We wait to taste the heavenly powers. 
Ver. 4 : If still Thou art to sinners given, 

To shake our earth come down from heaven. 
Ver. 5 : Kindle in each Thy living lire. 

Hymn 237. Holy Ghost! my Comforter! 
Veni, Sancte Spiritus. 

Latin ; translated by Miss \Vinkworth (19) in her Lyra Gcrmanica^ 
1st Series, 2nd edition, 1856. 

This was often styled The Golden Sequence in the Middle 
Ages. It has not been found in any MS. older than 1200 A.U. 
It has been ascribed to Robert II of France, but the verse-form 
is much later than his time. Even less reason exists for 
ascribing it to Hermannus Contractus. There is more to be 
said for the authorship of Stephen Langton, Archbishop of 
Canterbury (1207-28). The Dictionary of Hymnology, 
however, leans to the opinion that it was written by Pope 
Innocent III (1161-1216), to whom it is ascribed by Ekkehard, 
a monk of St. Gall. He says that Ulrich, abbot of his 
monastery, came back from Rome in 1215 or 1216 with the 
report that the Pope had composed the Sequence. The abbot 
seems to have brought a copy, which was inserted in the 
Sequentiaries at St. Gall. Innocent was a man of great ability, 
and he is the most probable author. The Sequence would thus 
be a link to the days when England was laid under interdict 


by this masterful Pope, who commanded the monks of Canter 
bury to elect Stephen Langton as Primate and brought King 
John to his knees as the Pope s man. 

The great Whitsuntide Sequence, of which translations by 
Dryden and Cosin are given in hymn-book, held its place on 
Whit Sunday till the revision of the Roman Missal, 1568-70. 
The Golden Sequence was used on one or more of the 
following week-days. In 1570 it was appointed for use on 
Whit Sunday. 

Clichtovaeus says in 1516, Nor, indeed, in my opinion, 
can this piece be sufficiently praised ; for it is above all praise, 
whether by reason of its wonderful sweetness along with a most 
clear and flowing style, or by reason of its agreeable brevity 
along with wealth and profusion of ideas, especially as almost 
every line expresses one idea, or finally by reason of the 
elegant grace of its structure, in which things contrasted are 
set over against each other, and most aptly linked together. 
And I well believe that the author (whoever he was), when he 
composed this piece, had his soul transfused by a certain 
heavenly sweetness, by which, the Holy Spirit being its author, 
he uttered so much sweetness in so few words. 

Archbishop Trench thought it the loveliest of all the hymns 
in the whole circle of Latin sacred poetry, which could only 
have been composed by one who had been acquainted with 
many sorrows, and also with many consolations. 

It is an early example of the transition from rhythmic prose 
to rhyming verse of the most varied metres. Whoever com 
posed the Veni, Sancte Spiritus, he was a master of his art, 
as well as a devout and enlightened soul. The scheme of 
versification is simple, but possesses considerable metrical 
charm. The hymn is of ten stanzas, each consisting of three 
lines of seven syllables, of which the last but one is always 
short. The third lines rhyme throughout, producing a pleasing 
effect by the recurrence of the same sound at stated intervals 
from the beginning to the end. 

There are more than thirty-seven English versions. Miss 
Winkworth s is from the German version by Martin Moller in 
Meditationes sanctomm patrum, Gorlitz, 1584, headed A very 
beautiful prayer to God the Holy Ghost. Mr. Macdonald 
says, The result is an English hymn of great excellence 
gracious, tender, and truly supplicatory, charged throughout 
with holy longing expressed in pure and simple language. 


Hymn 238. Come to our poor nature s night. 

From the Leeds Hymn-book, 1853. For Whitsuntide. There were 
originally nine stanzas, but the author omitted the seventh when he 
issued it in his Hymns, Verses, and Chants, 1876, and the third and 
last are left out here. 

Hymn 239. Away with our fears. 

Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746 ; Works, iv. 203. The last hymn in the collection. One double 
verse is omitted 

The Presence divine 
Doth inwardly shine, 
The Shechinah rests 

On all our assemblies, and glows in our breasts. 
By day and by night 
The pillar of light 
Our steps shall attend, 
And convoy us safe to our prosperous end. 

Hymn 240. Sinners, lift up your hearts. 


Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746 (No. 4) ; W orks, iv. 168. 

Hymn 241. Eternal Spirit, come. 

Hymns of Petition and Thanksgiving for the Promise oj the 
Father, 1746 ; Works, iv. 167. Four verses. Verses 3 and 4 are 
omitted. Ver. 4 

Our ruin d souls repair, 
And fix Thy mansion there, 
Claim us for Thy constant shrine, 

All Thy glorious self reveal, 
Life, and power, and love divine, 
God in us for ever dwell. 


Hymn 242. Spirit of truth! on this Thy day. 

Whit Sunday. Appeared in his posthumous Hymns, 1827. A 
weak verse of the original is omitted 

We neither have nor seek the power 

111 demons to control ; 
But Thou, in dark temptation s hour, 
Shalt chase them from the soul. 

Hymn 243. O Breath of God, breathe on us now. 

Appeared in Methodist Recorder, 1901. 

Mr. Vine, son of the Rev. John Vine, Wesleyan minister, 
was born in Nottingham in 1845, educated at King Edward s 
School, Birmingham, and King s College, London ; entered 
Wesleyan ministry, 1867. 

Mr. Vine has published three volumes of poems The Doom 
of Saul, Songs of the Heart (1905), and Songs of Living Things, 
a book for young people on animal intelligence. He has also 
written for the Methodist periodicals. Mr. Vine wrote, O 
great Lord Christ, my Saviour, and Saviour, Thy clear eyes 
behold, for the Young Peoples Hymnal. 

Hymn 244. Breathe on me, Breath of God. 

EDWIN HATCH, D.D. (1835-89). 
In Dr. Allon s Congregational Psalmist Hymnal, 1 886. 

Dr. Hatch, born in Derby, was a Professor in Toronto, 
and head of Quebec High School. In 1867 he was chosen 
Vice-Principal of St. Mary Hall, Oxford ; Rector of Purleigh, 
1883 ; Reader in Ecclesiastical History, 1884. After his death 
his poems were published by his widow in Towards Fields of 
Light, 1890. They are a beautiful supplement to his theology, 
and reveal the depth and tenderness of his own religious life. 

His famous Bampton Lectures On the Organization of 
Early Christian Churches, 1881, have awakened keen con 
troversy. They showed that the writer was one of the most 
original and erudite students of early Church history that 


England had produced. In Germany they made a profound 

Hymn 245. Come, Holy Ghost, all-quickening fire, 
Come, and in me delight to rest. 

Hymns and Sacred Points, 1739; Works, i. 164. Hymn to the 
Holy Ghost. Verses 3 and 6 are here omitted. 

1 Hymn 246. Come, Holy Spirit, heavenly Dove. 


f/ymns and Spiritual Songs, 1707. Breathing after the Holy 
Spirit : or, fervency of devotion desired. Ver. 2 is omitted 
Look how we grovel here below, 

Fond of these trifling toys : 
Our souls can neither fly nor go 

To reach eternal joys. 

Whitefield s Collection, 1753, altered line 3 of the above verse to 
1 Our souls, how heavily they go. Ver. 4 

Dear Lord, and shall \ve ever lie 

At this poor dying rate, 
was altered by Wesley in Psalms and Hymns, 1743, to its present form. 

Hymn 217. Sovereign of all the worlds on high. 

In his MS. it is headed Adoption argued from a filial temper, on 
Gal. iv. 6. June 17, 1739. Published in 1755. 

Hymn 248. Why should the children of a King. 

Hymns and Spiritual Songs, 1709. The witnessing and sealing 
Spirit. Rom. viii. 14, 16 ; Eph. i. 13, 14. Ver. 3 is omitted 
Thou art the earnest of His love, 

The pledge of joy to come ; 
And Thy soft wings, celestial Dove, 

Will safe convey me home. 
Given in Wesley s Psalms and Hymns, 1741. 


A little memorandum-book is preserved of Mr. T. R. Allan s 
founder of the Allan Library. It is crowded with Bible 
promises of mercy to the penitent, interspersed with verses 
from the Wesleyan hymn-book. Every line reveals the yearn 
ing for God, and the humble faith which wins acceptance in 
His sight. Among the last entries in red ink is the third verse 
of this hymn, "Assure my conscience of its part." The verse 
came from his soul. Opposite is written, " What is wanted is 
not so much a general declaration of God s readiness to pardon 
sinners, but a sense of pardon actually bestowed and received, 
communicated and assured to the conscience by God s Holy 
Spirit, which Mr. Wesley described as a loving and obedient 
sight of a loving and present God. This he spoke of as a habit 
of the soul which constituted Faith. (I quote from some one 
whose name I forget)." 

Hymn 249. Holy Spirit! pity me. 


The Rev. W. M. Bunting (1805-66) was the eldest son of 
Rev. Jabez Bunting, D.D. His meditation on the words, Him 
that cometh unto Me, I will in no wise cast out, as he crossed 
old London Bridge, is said to have led to his conversion in his 
seventeenth year. He entered the Wesleyan ministry in 1824. 
He was a preacher full of thought and tenderness, the soul of 
reverence and lofty aspiration. In his early days it is said that 
he became unboundedly popular, even with the multitude. 
From the first his sermons abounded in a certain tender poetry 
of thought and phrase. Not that he was profusely, still less 
affectedly, dramatically, illustrative ; but that, now and then, 
a light and a colour were thrown upon the composition, which 
not only beautified the places where they fell, but lit up and 
harmonized the whole landscape. 

This hymn, headed Spiritual Sin, is based on Eph. iv. 30. 
It appeared in Dr. Leifchild s Original Hymns, 1842. It is 
profoundly touching and heart-searching. Some of his hymns 
were printed in the Wesleyan Methodist Magazine with the 
signature Alec. 

Little as he is known outside his own Church, his hymns 
are among the best loved and best used in Wesleyan Methodism. 
I cannot but think that some day he will be recognized as one 


of the glorious choir of the Universal Church. Dr. A. E. 

Hymn 250. I want the Spirit of power within. 

Hymns and Sacred Poems, 1740; Works, i. 307. Headed Groan 
ing for the Spirit of Adoption. The first verse begins 

Father, if Thou my Father art, 
Send forth the Spirit of Thy Son. 

Sin was changed into sins (ver. 4) in the Large Hymn-book, 

Hymn 251. Spirit of wisdom, turn our eyes. 

The last five verses of a hymn on Confirmation. The hymn 
appeared as No. 172 in the Catholic Hymnal, 1861, compiled by 
The Rev. Father Rawes, of the Congregation of the Oblates of 
St. Charles, London. Some of the hymns are by the compiler ; 
for others he expresses his obligation to Faber, Caswall, and various 
writers. This hymn is not signed ; but it is not in Caswall s book nor 
in Faber s, so that it is probably by Father Rawes himself. It begins 

Signed with the Cross that Jesus bore, 
We kneel, and tremblingly adore 

Our King upon His throne. 
The lights upon the altar shine 
Around His Majesty divine, 

Our God and Mary s Son. 

Now in that presence dread and sweet, 
His own dear Spirit we entreat 

Who sevenfold gifts hath shed 
On us, who fall before Him now, 
Bearing the Cross upon our brow 

On which our Master bled. 

Ver. 4, line 3, reads, Within our inmost shrine. 

Henry Augustus Rawes, M.A., Trinity College, Cambridge, 
1852, was born at Easington, near Durham, in 1826, and educated 
at Houghton-le-Spring Grammar School under his father, the 


head master. He became curate of St. Botolph, Aldgate, June, 
1851. He joined the Roman Churchin 1856; was created D.D. 
by Pius IX, 1875 ; Superior of the Oblate Fathers at Bayswater, 
1879, an< i became well known in London as a preacher and 
writer. He died at Brighton in 1885, and was buried at the 
cemetery of St. Mary Magdalen, Mortlake. He edited a 
volume of verse and prose and a small hymn-book. 

Hymn 252. Gracious Spirit, dwell with rne. 

Mr. Lynch was the son of a surgeon, was born at Dunmow 
in 1818, and studied for a time at Highbury Independent College. 
In 1847 he became minister in Highgate, and in 1862 at 
Mornington Church, Hampstead Road, where he was pastor 
till his death in 1871. The freshness and spirituality of his 
preaching drew many thoughtful hearers around him. 

As a child he had been delicate, and wrote hymns and 
poems. Before he was fifteen he had written a dedication to 
himself for the volume he hoped some day to publish. He had 
many a laugh over this in later years. His hymns appeared in 
The Rivulet: A Contribution to Sacred Song, 1855. Gracious 
Spirit, dwell with me, is in the first edition. The Rivulet 
roused a fierce controversy, and was unsparingly denounced by 
Dr. John Campbell in the Eclectic Review for what was styled 
its negative theology. The Congregational Union was split 
into parties by this controversy, but Dr. Binney defended 
Lynch s book, and it is now almost regarded as a Noncon 
formist Christian Year. It is difficult in our day to understand 
how such a storm arose over so inoffensive a volume. 

Hymn 253. Spirit blest, who art adored. 


The Rev. T. B. Pollock, M.A. (1836-96), graduated in 
1859 at Trinity College, Dublin, where he gained the prize for 
English verse. He was his brother s curate at St. Alban s, 
Birmingham, and succeeded him in the living, which wore 
down his health as it had done that of his brother. 

Mr. Pollock was one of our most successful composers of 
metrical litanies. His Metrical Litanies appeared in 1870. 
His litanies on the Seven Words on the Cross, published in 


in a small volume, and afterwards in Hymns Ancient and 
Modern, are profoundly moving. They are largely used on 
Good Friday. This Litany of the Holy Ghost was originally in 
eighteen verses. It appeared (seventeen verses) in Hymns 
Ancient and Modern, 1875. Mr. Pollock contributed some 
hymns to the Gospeller, of which he was editor. 

The second verse of this litany is by Richard Frederick 
Littledale, LL.D., D.C.L., born in Dublin in 1833, and educated 
there at Trinity College. He was a distinguished translator ot 
hymns from Greek, Latin, Syriac, German, Italian, Danish, 
and Swedish. He was curate of St. Mary s, Soho. Ill health 
led him to retire from parochial work in 1861 and give himself 
to literature. 

Hymn 254. Spirit divine ! attend onr prayers. 

In the Evangelical Magazine, June, 1829, with the heading Hymn 
to the Spirit. Sung on the late day appointed for solemn prayer and 
humiliation in the eastern district of the Metropolis. The day 
appointed by the Board of Congregationalist Ministers in and near 
London was Good Friday. It appeared in Dr. Reed s Hymn-book, 

Dr. Reed was born in London in 1787. In early life he was 
a watchmaker. He was trained for the Congregational ministry 
at Hackney College. He was minister at New Road Chapel, 
London, 1811-31 ; built Wycliffe Church in 1830, and became 
its first pastor, 1831-61. Dr. Reed founded five great charities, 
which are his abiding memorial : the London Orphan Asylum, 
1813 ; the Reedham Orphan Asylum, 1841 ; the Asylum for 
Idiots ; the Infant Orphan Asylum, 1827 ; the Hospital for 
Incurables, 1855. He wrote his own epitaph 

I was born yesterday, 

I shall die to-morrow, 

And I must not spend to-day 

In telling what I have done, 

But in doing what I may for 

Who has done all for me. 

I sprang from the people, I have lived for the people the 
most for the most unhappy ; and the people when they know 
it will not suffer me to die out of loving remembrance." 


His eldest son was one of the secretaries of the British and 
Foreign Bible Society, 1874-84 ; and another son, Sir Charles 
Reed, M.P., Chairman of the London School Board, 1870-81. 

Dr. Reed published a Supplement to Watts in 1817, with a 
few original hymns, and in 1842 issued a hymn-book prepared 
from Watts and other writers. He wrote in all twenty-one 
hymns. He died in 1862. 

Hymn 255. Father of mercies, in Thy word. 

ANNE STEELE (1716-88). 

In her Poems, 1760. The original has twelve stanzas. One of 
those omitted is 

O may these heavenly pages be 

My ever dear delight ; 
And still new beauties may I see, 

And still increasing light. 

Miss Steele was the daughter of William Steele, a timber 
merchant, and for sixty years unpaid pastor of the Baptist 
Church, Broughton, Hants, where his uncle, Henry Steele, 
previously ministered. The clergyman complained to his 
diocesan, Bishop Burnet, that the Baptist s preaching had sadly 
thinned his ministry. Go home, said the bishop, and preach 
better than Henry Steele, and the people will return soon. 
Miss Steele was publicly baptized at the age of fourteen. 
In 1760 she published Poems on Subjects chiefly Devotional, 
by Thcodosia, in two vols. Her father s diary for November 
29, 1757, says, This day Nanny sent a part of her composi 
tions to London to be printed. I entreat a gracious God, who 
enabled and stirred her up to such a work, to direct her in it, 
and to bless it for the good and comfort of many. I pray God 
to make it useful, and to keep her humble. A little later he is 
reading the printed book, and praying that a blessing may go 
forth with it. Sixty-two of her hymns were published in the 
Bristol Baptist Collection in 1769. On the day she was to be 
married her lover, Mr. Elscourt, was found drowned in the river 
where he had been bathing. That shock told on her constitu 
tion, and she was always delicate. She was buried in 
Broughton churchyard. On her tomb are the lines 


Silent the lyre, and dumb the tuneful tongue 
That sang on earth her great Redeemer s praise, 

But now in heaven she tunes a noble song 
In more exalted, more melodious lays. 

Trust and resignation breathe in all her hymns. In a letter 
to her father she says, If while I am sleeping in the silent 
grave my thoughts are of any real benefit to the meanest of the 
servants of my God, be the praise ascribed to the Almighty 
Giver of all grace. 

Miss Steele loved her village house in Broughton, with its 
high roof and massive chimneys, its antique porch and rural 
garden palisades, overshadowed by trees. She said, I enjoy 
a calm evening on the terrace walk, and I wish, though in vain, 
for numbers sweet as the lovely prospect, and gentle as the 
vernal breeze, to describe the beauties of charming spring ; 
but the reflection how soon these blooming pleasures will 
vanish, spreads a melancholy gloom, till the mind rises by a 
delightful transition to the celestial Eden the scenes of un- 
decaying pleasure and immutable perfection. 

Earl Selborne describes her as, after Doddridge, the 
most popular, and perhaps the best of the followers of Watts. 
She is the first of our lady hymn-writers, and has been called 
the Miss Havcrgal of her century. 

In the last illness of T. B. Smithies, the editor of the 
British Workman, in July, 1883, his friends thought he was 
asleep, but he broke into sudden praise, for the comfort and 
joy he had found during his whole life in the Word, and for 
the sufficiency of its stay in the hour of death 

Father of mercies, in Thy word 

What endless glory shines ! 
For ever be Thy name adored 

For these celestial lines. 

Hymn 250. Come, Holy Ghost, our hearts inspire. 

Hymns and Sacred Poems, 1740; Works, i. 238. Before reading 
the Scriptures. 

In the third verse John Wesley changed prolific Dove into 
celestial Dove in 1780. 


Hymn 257. Father of all, in whom alone. 


Hymns and Sacred Poems, 1740; Works, i. 237. The first of the 
three hymns Before reading the Scriptures. 

Hymn 258. Inspirer of the ancient seers. 


Short Hymns on Select Passages of Scripture, 1762. Based on 
2 Tim. iii. 16, 17. Works, xiii. 109. Ver. 2 is omitted. 

Hymn 259. Come, O Thou Prophet of the Lord. 


Hymns for our Lord s Resurrection, 1746; Works, iv. 136. The 
last three verses, which deal with the meal at Emmaus, are too prosaic 
to be included. Sole subject in ver. 2 is happily changed to chief 

Hymn 260. Come, divine Interpreter. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 
219. Rev. i. 3. 

Hymn 261. Spirit of truth, essential God. 

Hymns on the Trinity, 1767 ; Works, vii. 249. The Divinity 01 
the Holy Ghost. 2 Tim. iii. 16 ; 2 Pet. i. 21. In ver. 2 the original 
reads, Is still by inspiration given." 

Hymn 262. The Spirit breathes upon the word. 


Olney Hymns, 1779, entitled The Light and Glory of the Word. 

In July, 1764, Cowper found a Bible lying on a bench in 
the garden, and opened it on the eleventh chapter of St. John s 


Gospel. He was profoundly moved, and began to turn the 
pages in order to get some comfort in the depression that had 
settled upon him. The first passage his eye fell on was Rom. 
iii. 25, Whom God set forth to be a propitiation through faith 
in His blood. Immediately light broke on his mind ; he 
received strength to believe, and the full beams of the Sun of 
Righteousness shone upon him. In a moment, he says, I 
believed and I received the gospel. Two similar instances 
may be added. Augustine found rest through the child s chant, 
Tolle, lege ; Tolle, lege, which led him to read Rom. xiii. 13, 14. 
Hedley Vicars, in November, 1851, was idly turning the leaves 
of a Bible when the verse The blood of Jesus Christ His Son 
cleanseth us from all sin woke him up to new life. He closed 
the book. If this be true for me, henceforth I will live, by 
the grace of God, as a man should live who has been washed 
in the blood of Christ. 

Hymn 203. Break Thou the bread of life. 


A Study Song for the Chautauqua Literary and Scientific Circle, 
written in the summer of 1880. 

Miss Lathbury was born at Manchester, Ontario County, 
New York, 1841, and lives in New York. She has contributed 
articles and verse to current religious periodicals. She founded 
the Look-up Legion," based on four rules which form the 
motto of the Harry Wadsworth Club in Edward Everett 
H ale s Ten Times One is Ten 

Look up, and not down ; 
Look forward, and not back ; 
Look out, and not in, 
And lend a hand. 

To these Mr. Hale adds In His name. 

The story was intended to show the possible extension of 
personal influence where people live faithfully, unselfishly, and 
hopefully. If one person influenced ten others to a good action, 
and each of those influenced ten others, and so on, the whole 
world might be reformed and ennobled. Five hundred Harry 
Wadsworth Clubs had sprung up within twenty years after 



the address was given. The motto was first suggested by 
Mr. Hale in a lecture delivered at the Lowell Institute in 1869. 
The history of these little rules is delightful. A magazine, 
Lend a Hand, is the exponent of the Legion. Miss Lathbury s 
share in the work is recognized in the Century Magazine, 
January, 1885, p. 342. She first saw the rules in 1874 on the 
frieze of a friend s parlour in Orange, and founded the Legion, 
which had a membership of 4,000 boys and girls in Methodist 
Sunday schools in 1885. 

Hymn 264. When quiet in my house I sit. 

Short Hymns on Select Passages of Scripture, 1762. Based on 
Deut. vi. 7. Works, ix. 94. In the original the last line reads, Thy 
Church above. 

I sink in blissful dreams away, 

And visions of eternal day, 

owes a good deal to Pope 

To sounds of heav nly harps she dies away, 
And melts in visions of eternal day. 

(Eloisa to Abelard, 1. 221-2.) 

Hymn 265. O how blest the hour, Lord Jesus. 

CARL J. P. SPITTA, D.D. ; translated by R. MASSIE. 

O wie freun wir uns der stunde. In Spitta s Psalter und Harfe, 
2nd Series, 1843, headed Thou hast the words of eternal life. His 
Psalter und Harfe contained sixty-one hymns. It had unexampled 
popularity, and reached a 42nd edition in 1887. Spitta s hymns 
assisted much in the revival of Evangelical religion in Germany. 

Spitta was born at Hanover in 1801, became a Lutheran 
pastor, and died at Burgdorf, where he had just been appointed 
Lutheran Superintendent. He began to write verse when eight 
years old. He formed a friendship with Henrich Heine at 
Gottingen University, but broke it off at Liine because Heine 
jested at sacred things in the presence of Spitta s pupils. He 
began to write hymns in 1824, and told a friend in 1826, 
In the manner in which I formerly sang I sing no more. To 
the Lord I consecrate my life and my love, and likewise my 


song. His love is the one great theme of all my songs ; to praise 
and exalt it worthily is the desire of the Christian singer. He 
gave me song and melody ; I give it back to Him. Many of 
his most popular hymns were written at Liine, when sitting at 
his piano or harp. He died in 1859. 

Richard Massie (1800-87), eldest son of the Rector of 
Coddington, Cheshire, was born at Chester, and lived at Pulforcl 
Hall, Coddington. He published in 1854 a translation of 
Luther s Spiritual Songs ; Lyra Domcstica, 1st Series, 1860 ; a 
translation of Spitta s Psalter und Harfe, ist Series, in 1864. 
He translated Spitta s second series, in which this hymn 
appeared. The volume included translations of other German 
hymns, and some original pieces. 

Hymn 266. Jesus, I humbly seek. 

Hymns on the Acts of the Apostles (left in MS.) ; Works, xii. 228. 
Acts viii. 34. 

Hymn 267. O Word of God incarnate. 


Written for Supplement to Morrell and How s Psalms and Hymns, 

Hymn 268. Lord, Thy word abideth. 

SIR H. W. BAKER (72). 

Written for Hymns Ancient and Modern, 1861. A translation was 
made into German by Miss Winkworth, 1867. 

Hymn 269. How sad our state by nature is ! 


Hymns and Spiritual Songs, 1707. c Faith in Christ for pardon and 

Ver. 5 of the original is omitted 

Stretch out Thine arm, victorious King, 

My reigning sins subdue ; 
Drive the old dragon from his seat, 
With all his hellish crew. 


Wesley printed it in his Charlestown Collection, 1737, with ver. 5 
included, and changed hellish to infernal. In ver. 2 he put Here 
ye despairing sinners come, and in ver. 6, Into Thy arms I fall, but 
he left Watts s last line unchanged, My Jesus, and my all. 

Three days after his ordination, in June, 1736, George 
Whitefield wrote to a friend, Never a poor creature set up 
with so small a stock. . . . Help, help me, my dear friend, 
with your warmest addresses to the throne of grace. At 
present, this is the language of my heart 

A guilty, weak, and helpless worm, &c. 

Charles Wesley and his friends sang this hymn with the 
criminals on their way to Tyburn on July 19, 1738. The poet 
found that hour under the gallows the most blessed hour of 
his life. 

Richard Watson quoted the last verse with solemn and 
deep feeling when George Marsden visited him in his last 
illness. The hymn has had a wonderful ministry of comfort for 
souls in sight of eternity. The Rev. William Robinson, an 
Independent minister in Hertfordshire, who died in August, 
1854, told a member of his church that he never failed to repeat 
the verse 

A guilty, weak, and helpless worm, 
Into Thy hands I fall, 

once or twice daily, and, if he could choose, would like to die 
with the words on his lips. Dr. Doddridge told his students at 
Northampton, I wish that my last words may be those lines of 

A guilty, weak, and helpless worm, 
On Thy kind arms I fall. 

Hymn 270. Come, sinners, to the gospel feast. 

Hymns for those that seek and those that have Redemption in the Blood 
of Jems Christ, 1747 ; Works, iv. 274. The Great Supper. Luke xiv. 
16-24. Twenty-four verses. 
Ver. 5 reads 

See Him set forth before your eyes, 
Behold the bleeding Sacrifice ! 
His offer d love make haste to embrace, 
And freely now be saved by grace. 


Some of the omitted verses are worth remembering for their quaint 

Your grounds forsake, your oxen quit, 
Vour every earthly thought forget, 
Seek not the comforts of this life, 
Nor sell your Saviour for a wife. 

Have me excused, why will ye say? 
Why will ye for damnation pray ? 
Have you excused from joy and peace ! 
Have you excused from happiness : 

Excused from coming to a feast ! 
Excused from being Jesus guest ! 
From knowing now your sins forgiven, 
From tasting here the joys of heaven. 

Excused, alas ! why should you be 
From health, and life, and liberty, 
From entering into glorious rest, 
From leaning on your Saviour s breast. 

The Wesleys saw clearly that, should belief in a limited 
redemption spread in their Society, they would but labour in 
vain and spend their strength for nought. The mission of 
Thomas Coke more than a hundred years ago, the great city 
missions of our own time, the work of William Booth, of Hugh 
Price Hughes and Samuel F. Collier, would have been 
impossible had they not been able to say anywhere and to 
all, "Sent by my Lord, on you I call. " Dr. A. E. Gregory. 

Jesse Lee, the evangelist of New England, introduced 
Methodism into Boston, Mass., in July, 1790. The churches 
were closed against him, but he borrowed a table from some 
one living near the common, took his stand under a great elm- 
tree, and began his service with this hymn. The tree was 
blown down in a storm, and in 1879 a chair made from its wood 
was presented to the Boston Methodist Preachers Meeting. 

Hymn 271. Ho ! every one that thirsts, draw nigh ! 

Ify mns and Sacred Poems, 1 740 ; \Vorks t \.2QZ>. Thirty- 
one verses. It is the first hymn in the volume. 

Rev. Richard Green says this hymn is attributed to John 
Wesley, according to the almost universal testimony. No reason 


is given by the Rev. W. P. Burgess and others for thus assigning 
it. Mr. C. D. Hardcastle thinks there is little doubt that the 
hymn was written by Charles to accompany his famous sermon 
on the text Isaiah Iv. i, preached at Bristol, September, 1739, 
and on numerous other occasions. I cried from Isaiah Iv., 
" Ho, every one that thirsteth, come ye to the waters ! " 
Between two and three thousand attended. I found great 
freedom in speaking to them, who are altogether such as I 
was. Journal, September 24, 1739. 

Hymn 272. O all that pass by, to Jesus draw near. 

Hymns on God s Everlasting Love, No. 3 (Bristol, 1741) ; Works, 
iii. 6. Six verses. 

Charles Wesley s hymns of invitation strike a new note. 
They are the battle-songs of an open-air preacher, and are 
borne on the wings of the tempest that raged round the heroic 
little poet as he faced cheerily the rage or the ridicule of the 
mob. His metres are bright and lilting, winning the ear of the 
simple and arresting the casual passer-by. Only a preacher, 
perhaps only an open-air preacher, could have written such 
hymns. They are not hymns of the oratory, of the class-room, 
or the village church ; but of that vast cathedral whose roof is 
the blue vault of heaven ; they are songs of Moorfields, of 
Kingswood, of Newcastle, and of Gwennap. Perhaps of all 
Wesley s hymns these are the most characteristically Methodist. 
Dr. A. E. Gregory. 

Hymn 273. Thy faithfulness, Lord, each moment 
we find. 


Hymns on God s Everlasting Love, No. 2 (Bristol, 1741) ; Works, 
iii. 6. The first verse is 

Lord, not unto me, (the whole I disclaim,) 

All glory to Thee, through Jesus s name ! 

Thy gifts and Thy graces, Pour d down from above, 

Demand all our praises, Our thanks and our love. 


Foulest, in the second verse, which here begins the hymn, is 
changed into vilest. 

Dr. Osborn once said that the first line of ver. 4, O let 
me commend my Saviour to you, was the best expression of the 
spirit and genius of Methodism. The personal knowledge of 
Christ involved in the phrase My Saviour was the true basis 
of our religious experience, and the loving entreaty, O let me 
commend, was the true spirit of religious service. 

Hymn 274. Sinners, turn; why will ye die? 


Hymns on God s Everlasting Love, London, 1741 ; Works, iii. 84. 
Why will ye die, O house of Israel? Ezek. xviii. 31. Sixteen 
verses. The first three and the tenth verse are here retained. 

Hymn 275. Sinners, obey the gospel word. 


Hymns and Sacred Poems, 1749; IVorks, v. 63. Come, for all 
things are now ready. Luke xiv. 17. Ten verses. 

Handel set this hymn to music (see 213). The tune was 
called Fitzwilliam. 

Hymn 270. O conie, ye sinners, to your Lord. 


Hymns and Sacred Poems, 1749 ; IVorks, v. 64. The second part 
of 275. 

Come, then, is the original ; and in ver. 3 Charles Wesley wrote 
1 soul. Ver. 3 owes much to Pope s line 

Tears that delight, and sighs that waft to heaven. 

(Etoisa to Abelard, 1. 214.) 

William M. Bunting once told a friend, There is one thing 
I shall miss in heaven, the mystic joys of penitence. A great 
lover of John Fletcher says (Wesley s Life of Mr. Fletcher) 
he was first favoured with his heavenly conversation, in com 
pany with Mr. Walsh and a few other friends, most of whom 


are now in the world of spirits. At these seasons, how 
frequently did we feel 

The o erwhelming power of saving grace ! 

How frequently were we silenced thereby, while tears of love 
our eyes o erflowed ! It sweetly affects my soul while I recollect 
the humility, fervour of spirit, and strength of faith, with which 
dear Mr. Fletcher so often poured out his soul before the Great 
Three-One, at whose feet we have lain in holy shame and 
divine silence, till it seemed earth was turned to heaven ! 

Hymn 277. Weary souls, that wander wide. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 212. Headed The Invitation. 

In ver. I who wander wide is the original, and in ver. 3, Live on 
earth the life of heaven. 

Adam Clarke used this hymn largely in his early ministry. 

Hymn 278. God, the offended God most High. 


Hymns on the Trinity, 1767 ; Works, vii. 217. Section on The 
Divinity of Christ. 2 Cor. v. 20. 
The last four lines are omitted 

Poor debtors, by our Lord s request, 

A full acquittance we receive ! 
And criminals, with pardon blest, 
We, at our Judge s instance, live. 

Hymn 279. Come, ye weary sinners, come. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 220. 

The omission of two half- verses greatly strengthens the hymn. 
After Take our load of guilt away Charles Wesley wrote 

Now the promised rest bestow, 

Rest from servitude severe, 
Rest from all our toil and woe, 

Rest from all our guilt and fear. 


Weary of this war within, 

Weary of this endless strife, 
Weary of ourselves and sin, 
Weary of a wretched life. 

lln ver. I the original reads, All who groan to bear your load ; and 
in ver. 2, Cast on Thee our sin and care." 

Hymn 280. Come, ye sinners, poor and wretched. 


In his Hymns composed on Various Subjects, with, the Authors 
Experience, 1759. It had seven verses, and was headed Come, and 
welcome, to Jesus Christ. Dr. Conyers and Toplady made various 
changes in the text. In ver. 4, Bruised and broken is a happy 
revision. It is mangled in Hart s Hymns. 

Joseph Hart (1712-68) was a teacher in London, who ran 
to dangerous lengths both of carnal and spiritual wickedness, 
and after much distress and pain was led to peace through a 
sermon on Rev. iii. 10, which he heard in the Moravian Chapel 
at Fetter Lane on the afternoon of Whit Sunday, 1757. He 
returned home, and there the great burden seemed suddenly 
lifted from his shoulders as he prayed. He felt himself melt 
ing away with a strange softness of expression. Tears ran in 
streams from my eyes, and I was so swallowed up in joy and 
thankfulness that I hardly knew where I was. During the 
next two years some of his best hymns were written. In 1759 
he became minister of Jewin Street Independent Chapel, an 
old wooden structure put up in 1672 for William Jenkyn. 
Twenty thousand people are said to have attended his funeral 
in Bunhill Fields, where an obelisk was erected to his memory 
in 1875. 

Dr. Johnson was evidently no admirer of Hart. He says, I 
went to church. I gave a shilling ; and seeing a poor girl at 
the sacrament in a bed-gown, I gave her privately half a crown, 
though I saw Hart s hymns in her hand. 

Hymn 281. Jesus, Thou all-redeeming Lord. 


Hymns and Sacred Poems, 1749; Works, v. 121. Before preach 
ing to the Colliers in Leicestershire." Eighteen verses. 

Lover of souls! is a reminiscence of Jesu, Lover of my soul." 
In ver. 4, hardness is a happy substitute for the stony. 


Hymn 282. Shepherd of souls, with pitying eye. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747; Works, iv. 251. For the outcasts of 
Israel. Eight verses. Ver. 3 

Wild as the untaught Indians brood, 

The Christian savages remain, 
Strangers and enemies to God, 

They make Thee spend Thy blood in vain. 
That comparison between Georgia and England shows how 
the state of his own countrymen weighed on the heart of Charles 

Hymn 283. Behold the Lamb of God, who bears. 


Hymns on God s Everlasting Love, Bristol, 1741 j Works, iii. 20. 
Jesus Christ the Saviour of men. 

Inserted in the second number of the Arminian Magazine. The 
first verse is here omitted, See, sinners, in the gospel glass. 

Hymn 159 is a later part of the same hymn. 

Hymn 284. Ye neighbours and friends, to Jesus 

draw near. 

Hymns and Sacred Poems, 1749; Works, v. 115. After preaching 
to the Newcastle Colliers. Twelve verses. The first line of the 
original reads of Jesus. The last part of ver. 3 is of Jesus s/raz ^. 

Charles Wesley s Journal for November 30, 1746, says, I 
went out into the streets of Newcastle, and called the poor, the 
lame, the halt, the blind, with that precious promise, " Him that 
cometh to Me, I will in no wise cast out." They had no feeling 
of the frost while the love of Christ warmed their hearts. 

This seems to have been the service after which the hymn 
was written. 

Hymn 285. Sinners, your hearts lift up. 


Hymns and Sacred Poems, 1742 ; Works, ii. 229. Hymn for the 
day of Pentecost. 

The sixth verse, Drop down in showers of love, is omitted. 


Hymn 286. Jesus calls us : o er the tumult. 

Contributed to the S.P.C.K. Hymns, 1852. 

In the original the last line of ver. 4 is Christian, love Me more than 
these." It is founded on Matt. iv. 18, the beginning of the Gospel for 
St. Andrew s Day. Apostles is a substitute for St. Andrew in ver. 2. 

Hymn 287. Come unto Me, ye weary. 

W. C. Dix (128). 

Published in the People s Hymnal by Dr. Littledale and J. E. Vaux, 

Mr. Jones {Famous Hymns, p. 322) says that Mr. Dix sent 
him a manuscript copy of this hymn with this account of it : I 
was ill and depressed at the time, and it was almost to idle away 
the hours that I wrote the hymn. I had been ill for many weeks, 
and felt weary and faint, and the hymn really expresses the 
languidness of body from which I was suffering at the time. 
Soon after its composition and it took me some time to write 
out, for my hand trembled, and I could with difficulty hold the 
pen I recovered, and I always look back to that hymn as the 
turning-point in my illness. It is a somewhat curious fact that 
most of my best known hymns were written when I was suffering 
from some bodily ailment. Mr. Dykes setting I consider one 
of the most beautiful in the hymnal. Mr. Dix was almost 
inclined to say that the tune had much to do with the success 
which his hymn won. 

Hymn 288. O Jesus, Thou art standing. 
WILLIAM WALSH AM How, D.D. (177). 

In the Supplement to Morrell and How s Psalms and Hymns, 1867. 

Dr. How said, I composed the hymn early in 1867, after I 
had been reading a very beautiful poem, entitled " Brothers and 
a Sermon." The pathos of the verses impressed me very 
forcibly at the .time. I read them over and over again, and 
finally, closing the book, I scribbled on an odd scrap of paper 
my first idea of the verses beginning " O Jesu, Thou art stand 
ing." I altered them a good deal subsequently, but I am 
fortunate in being able to say that after the hymn left my hands 
it was never revised or altered in any way. 


The poem is by Jean Ingelow, who describes a pair of 
brothers listening to the parson of the fishing village 

As one that pondered now the words 
He had been preaching on with new surprise, 
And found fresh marvel in their sound, Behold ! 
Behold ! saith He, I stand at the door and knock. 

Open the door with shame, if ye have sinned ; 

If ye be sorry, open it with sighs. 

Albeit the place be bare for poverty, 

And comfortless for lack of plenishing, 

Be not abashed for that, but open it, 

And take Him in that comes to sup with thee ; 

Behold ! He saith, I stand at the door and knock ! 

Speak, then, O rich and strong : 
Open, O happy young, ere yet the hand 
Of Him that knocks, wearied at last, forbear ; 
The patient foot its thankless quest refrain, 
The wounded heart for evermore withdraw. 

Holman Hunt s picture, The Light of the World, now at 
Keble College, Oxford, had its influence on the hymn. 

Hymn 289. Why should I till to-morrow stay. 

Short Hymns on Select Passages of Scripture (Mi in MS.) ; Works, 
xiii. 51. 2 Cor. vi. 2. Verses 3 and 6 are here omitted. 

Hymn 290. To-day, while it is called to-day. 


Short Hymns on Select Passages of Scripture (\d\. in MS.) ; Works, 
xiii. 122. Heb. iii. 15. Eight lines are omitted. 

Hymn 291. Come, let us, who in Christ believe. 

Hymns on God s Everlasting Love, London, 1741 ; Works, iii. 64. 
Fourteen verses. Verses I, 12, 13, 14. A little hymn of pure gold is 
made by omitting ten prosaic verges. 


Hymn 292. By secret influence from above. 

Short Hymns on Select Passages of Scripture (left in MS.) ; Works, 
ix. 236. Job vii. 17, 1 8. 

Hymn 293. Art thou weary, art thou languid. 

Given in his Hymns of the Eastern Church, 1862, as a 
translation from St. Stephen the Sabaite, who was a nephew of 
John of Damascus, and died at Mar Saba in 794. In the third 
edition of that work he said that it contained so little from the 
Greek that in any future edition it would be placed in an 
Appendix. Saints, apostles, prophets, martyrs is Bishop 
Bickersteth s alteration of Angels, martyrs, prophets, virgins, 
in his Hymnal Companion. 

Hymn 294. Come, ye that love the Lord. 


Hymns and Spiritual Songs, 1707, entitled Heavenly Joy on 

Wesley included it in his Charlestown Collection, 1737, with the 
beautiful heading, Heaven begun on earth. 

The original read 

1. Come we that love the Lord, 
And let our joys be known 

3. But fav rites of the heav nly King. 

4. The God that rules on high, 

And thunders when He please, 
That rides upon the stormy sky, 
And manages the seas. 

These lines Wesley altered to their present form, and omitted eight 

2. The sorrows of the mind 

Be banish d from this place : 
Religion never was design d 
To make our pleasures less. 

9. The hill of Sion yields 

A thousand sacred sweets, 
Before we reach the heav nly fields, 
Or walk the golden streets. 


On April 20, 1882, two days before Dr. Gervase Smith died, 
his old friends and brother ministers, Benjamin Gregory and 
William Hirst, held a little service in his sick-room. This 
hymn was sung, and the third verse was repeated at the dying 
man s request. It was sung at the funeral service in Highbury 
Chapel a week later. 

Hymn 295. Happy the man that finds the grace. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, v. 234. Prov. iii. 13-18. Nine 
verses. Who is changed to that in the first line. 

The Rev. Dr. Allen says, The old hymns which have 
done so much to preserve Methodist doctrine, and to promote 
our type of experience, fellowship, and evangelism have been 
sacredly retained (in The Methodist Hymn-Book, 1904). The 
hymns in the middle of the book, which relate to the conscious 
life of God in the soul, are almost exclusively the compositions 
of Charles Wesley. These hymns are unique, and when they 
lose their charm the power of Methodism will decline, and her 
glory fade away. 

Hymn 296. Riches unsearchable. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747; Works, iv. 230. Seven verses of eight 
lines each, beginning Ye simple souls that stray. In ver. I the 
original reads, And pleasures from the well, but in 1780 the metre 
was changed to short metre. Ver. 4 reads, Our guardians to that 
heavenly bliss. 

Henry Moore states in the Coke and Moore Life that John 
Wesley wrote it in the midst of the Bandon riots. But the 
hymn was printed in 1747, and the riots occurred in 1750. In 
a footnote to his two-volume Life of John Wesley, Moore says, 
It has been denied that Mr. John Wesley was the author of 
this hymn. I must still think that he was : I believe, I was not 
misinformed. There is, I think, also some internal evidence. 
The hymn has the purity, strength, and sobriety of both the 
brothers ; but it seems to want the poetical vis animi of Charles, 


Dr. Whitehead claims the hymn for Charles Wesley in his 
Life of Wesley : he says it has, through mistake, been 
attributed to his brother. 
One of the omitted verses 

And utterly condemned we live, 
And unlamented die, 

borrows from Dr. Johnson s London, Live unregarded, un 
lamented die. 

Hymn 297. Let all men rejoice, by Jesus restored ! 

Hymns and Sacred P^ans, 1749 ; \Vorks, v. 390. Hymn for the 
Kingswood Colliers. One verse of the hymn is here omitted, and 
ver. 5 is taken from the next hymn for the colliers, My brethren 
beloved, your calling ye see. 1 

Hymn 298. HOAV blest is he who ne er consents. 

TATF. and BRADY (17). 
Psalm i. New Version. 

Hymn 299. We love Thy kingdom, Lord. 
TIMOTHY DWIGHT, D.D. (1752-1817). 

Psalm cxxxvii., in his revised version of Watts s Psalms in 1800. 
Ver. 2 reads, Her walls before Thee stand. 

Dr. Dwight was born at Northampton, Massachusetts, and 
graduated at Yale, where he was tutor 1771-7. He was for 
a time chaplain in the United States Army. In 1795 he was 
appointed President of Yale College. At the request of the 
General Assembly of Connecticut he issued the revised version 
of Watts s Psalms in 1800. 

Hymn 300. Let everlasting glories crown. 


Hymns and Spiritual Songs ; 1707-9. The excellency of the 
Christian religion. 

Two verses are omitted 

2. What if we trace the globe around, 
And search from Britain to Japan, 
There shall be no religion found 
So just to God, so safe for man. 


5. Not the feign d fields of heath nish bliss 

Could raise such pleasures in the mind ; 
Nor does the Turkish Paradise 
Pretend to joys so well refin d. 

Hymn 301. Father of omnipresent grace. 

Hymns for the Use of Families, 1767 ; Works , vii. 18. The last 
line of the original, And not a hoof be left behind, is a reference to 
Exod. x. 26, There shall not an hoof be left behind. 

Hymn 302. Thou Son of God, whose flaming eyes. 

Hymns for the Use of Families, 1767; Works, vii. 30. Twelve lines 
are omitted. In ver. 4 the original is, And fill his careless heart with 

Hymn 303. Thou great mysterious God unknown. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 235. Eight verses. Two 
omitted here. 

Hymn 304. Long have I sat beneath the sound. 

Hymns and Spiritual Songs, 1709. Unfruitfulness lamented. 
Two weak verses are omitted 

2. Oft I frequent Thy holy place 

And hear almost in vain ; 
How small a portion of Thy grace 
My mem ry can retain ! 

3. My dear Almighty, and my God, 

How little art Thou known 
By all the judgements of Thy rod, 
And blessings of Thy throne. 

The first line of ver. 3, My dear Almighty, is in Watts s worst 


Hymn 305. Come, O Thou all-victorious Lord. 

Hymns and Sacred Poems , 1749 ; Works, v. 124. Written before 
preaching at Portland. 

Charles Wesley visited Portland in 1746. He says on 
June 6, I preached to an houseful of staring, loving people, 
from Jer. i. 20. Some wept, but some looked quite unawakened. 
At noon and night I preached on the hill in the midst of the 
island. Most of the inhabitants came to hear, but few as yet 
feel the burden of sin, or the want of a Saviour. 

Sun., June 8. After evening service we had all the islanders 
that were able to come. I asked, "Is it nothing to you, all ye 
that pass by ? " About half a dozen answered, " It is nothing to 
us," by turning their backs ; but the rest hearkened with greater 
signs of emotion than I had before observed. I found faith at 
this time that our labours would not be in vain. The next day 
the power and blessing came. My mouth and their hearts 
were opened. The rocks were broken in pieces, and melted 
into tears on every side. I continued exhorting them from 
seven till ten, to save themselves from this untoward generation. 
We could hardly part. 

The quarryman s hammer has supplied the poet with his 
impressive opening illustration. 

Hymn 300. Lord, I despise myself to heal. 

Hymns and Sacred Poems, 1739 ; Works, i. 82. Hob. xii. 2. 
The first two verses are omitted 

Weary of struggling with my pain, 
Hopeless to burst my nature s chain, 
Hardly I give the contest o er, 
I seek to free myself no more. 

From my own works at last I cease, 
God that creates must seal my peace ; 
Fruitless my toil and vain my care, 
And all my fitness is despair. 


Hymn 307. Jesus, the sinner s Friend, to Thee. 

Hymns and Sacred Poems, 1739 ; Works, \. 83. GaL iii, 22. 
Thirteen verses. 

One of the omitted verses has two lines 

Tread down Thy foes, with power control 
The beast and devil in my soul, 

which may be compared with Tennyson s In Memoriatn, cxviii. 

Move upward, working out the beast, 
And let the ape and tiger die. 

Hymn 308. Depth of mercy ! can there be. 


Hymns and Sacred Poems, 1740; Works, i. 271. After a relapse 
into sin. Thirteen verses of four lines. 

Dr. Belcher traces the famous story of the actress who was 
converted through this hymn back to the Sunday School 
Journal, from which Mr. G. J. Stevenson quotes it almost 
verbatim. An actress in a provincial town heard some poor 
people singing this hymn in a cottage. She ventured in, and 
when the service was over, Charles Wesley s words followed 
her. She got a hymn-book, read and re-read the verses, and 
was thus led to Christ. She shrank from appearing again on 
the stage, but at last the manager of the theatre induced her to 
take the leading part in a new play. She had to sing a song 
on her entrance, and the band played the air three times whilst 
she stood lost in thought before the audience. Then, with 
clasped hands and eyes suffused with tears, she sang 

Depth of mercy ! can there be 
Mercy still reserved for me? 
Can my God His wrath forbear? 
Me, the chief of sinners, spare? 

The performance came to an end abruptly, but the night left 
its imprint on many lives. It is said that the actress afterwards 
became the wife of a minister. 


Hymn 309. Saviour, Prince of Israel s race. 


Hymns and Sacred Poems, 1749; Works, iv. 357. Penitential 
hymn. Eleven verses. 

Charles Wesley wrote in ver. 5 

Then remember me for good, 

WJiile my strength and spirit fail. 

Mrs. Thomas Gabriel, who was present at Wesley s last 
Covenant Service in City Road, and at his funeral service, 
used to repeat to herself the last verse in times of strong 
temptation. She found strength and comfort here. 

When Grotius was returning from Sweden in 1645, to spend 
his last days in Holland, his ship was wrecked on the coast of 
Pomerania. He made his way with difficulty to Rostock, where 
his strength gave way. On his death-bed Quistorp visited him, 
and spoke of the publican on whom God had mercy as he 
prayed. Grotius replied, Ego ille sum publicanus ( I am that 
publican ). A short time after the great scholar passed to his 

Romaine desired to die with the language of the publican 
on his lips, God, be merciful to me a sinner. 

Hymn 310. Jesus, if still the same Thou art. 


Hymns and Sacred Poems, 1740; Works, i. 258. Matt. v. 3, 4, 6. 
Ver. 6, Lord, I believe the promise sure, is omitted. In ver. 2 the 
original reads, the mourner. 

Hymn 311. I know in Thee all fulness dwells. 

Hymns and Sacred Poems, 1740; IVorks, i. 264. These things 
were written for our instruction. Hymn 142 is the earlier part of the 
same hymn. 

Hymn 312. Father of lights, from whom proceeds. 


Hymns and Sacred Poems, 1739; IVorks, i. 76. A prayer under 
convictions. Eight verses. 


Hymn 313. O for that tenderness of heart. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 199. 
It is based on the message to King Josiah (2 Kings xxii. 19, 20) : Thine 
heart was tender, and thou hast humbled thyself before the Lord. 

Hymn 314. O that I could repent. 


Hymns and Sacred Poems, 1749; Works, iv. 426. For one fallen 
from grace. Four verses of eight lines each. 

The first two verses are here given. John Wesley altered effectual 
stroke to resistless in the last verse. 

Hymn 315. How dread the thought! shall I alone. 


Hymns for Children, 1763 ; Works, vi. 428. A thought on hell. 
The first line of the original, Terrible Thought, has been thus 
changed in the 1904 revision. 

The original hymn is enough to give any child the nightmare. 

Hymn 316. With broken heart and contrite sigh. 
CORNELIUS ELVEN (1797-1873). 

Written in January, 1852, for special services in his own congrega 
tion. Given in Baptist Psalms and Hymns, 1858. 

Mr. Elven was born in Bury St. Edmunds, and was pastor 
of the Baptist Church there for fifty years. Mr. Spurgeon 
greatly esteemed him, and wrote a memorial sketch of his 
friend in July, 1873. 

When Mr. Spurgeon was pastor at Waterbeach, Mr. Elven 
was invited to preach at his first anniversary, in 1852. Mr. 
Spurgeon met him at the station. His bulk was stupendous, 
and one saw that his heart was as large as his body. He 
could not go into the river for the baptismal service connected 
with the anniversary, for he said that if he got wet through, 
there were no garments nearer than Bury St. Edmunds that 
would fit him. He exhorted the young pastor to study hard, 


and mind and keep abreast of the foremost Christians in your 
little church ; for if these men, either in their knowledge of 
Scripture, or their power to edify the people, once outstrip you, 
the temptation will arise among them to be dissatisfied with 
your ministry ; and, however good they are, they will feel their 
superiority, and others will perceive it too, and then your place 
in the church will be very difficult to hold. Mr. Spurgeon 
felt that spur useful. Mr. Elven seemed to have taken 
Matthew Henry for his model. He once preached for Mr. 
Spurgeon at New Park Street, and told with a merry laugh 
how a lady, when she saw his vast form in the pulpit, retreated, 
with the words, No, no ; the man has too much of the flesh 
about him, I cannot hear him. Mr. Spurgeon says, It was a 
very unjust judgement, for the dear man s great bulk was a 
sore affliction to him. Autobiography, i. 250. 

Hymn 317. Just as I am, without one plea. 

Miss Elliott s mother was the daughter of Rev. H. Venn, of 
Huddersfield and Yelling, the beloved friend of Simeon. After 
thirty- two years at Clapham, Miss Elliott moved to Brighton 
in 1823, and died there. In May, 1822, Dr. Caesar Malan, of 
Geneva, stayed at her father s house in Clapham, and ventured 
to ask her if she was a Christian. The young lady, who de 
lighted in music and drawing, had not much taste for religion, 
and seeing that she rather resented the question, he said that 
he would pray that she might give her heart to Christ, and 
become a useful worker for Him. At last she asked this friend 
how she might find Christ. Come to Him just as you are 
was the answer. She was soon at rest in her Saviour. 

In 1834, her niece says, she was living at Westfield Lodge, 
Brighton, in a house long since pulled down. Her brother, 
Rev. H. Venn Elliott, had arranged a bazaar to raise funds for 
St. Mary s Hall, Brighton, a school where daughters of clergy 
men were to be educated. Miss Elliott was not able to help, 
and lay awake one night thinking of her uselessness. When all 
had gone to the bazaar next day, Bishop Moule says, The 
troubles of the night came back upon her with such force, that 
she felt they must be met and conquered in the grace of God. 
She gathered up in her soul the great certainties, not of her 
emotions, but of her salvation : her Lord, His power, His 


promise. And taking pen and paper from the table, she 
deliberately set down in writing, for her own comfort, "the 
formulae of her faith." Hers was a heart which always tended 
to express its depths in verse. So in verse she restated to 
herself the gospel of pardon, peace, and heaven. " Probably 
without difficulty or long pause " she wrote the hymn, getting 
comfort by thus definitely "recollecting" the eternity of the 
Rock beneath her feet. There, then, always, not only for some 
past moment, but "even now" she was accepted in the Beloved 
"Just as I am." 

When her sister-in-law stepped in with news of the bazaar, 
she found the hymn lying on the table. The same year; Miss 
Elliott printed the Invalid s Hymn-book, originally compiled by 
Miss Kiernan, of Dublin, and added twenty-three of her own 
hymns. In later editions the number of her own hymns was 
increased. Just as I am appeared in the 1836 edition, headed 
by the text, Him that cometh unto Me, I will in no wise cast 
out. The same year it was given in her Hours of Sorrow 
Cheered and Comforted^ with the added verse, Just as I am, of 
that free love. 

It has been translated into many languages. Miss Elliott s 
brother, the Rev. H. V. Elliott, said, In the course of a long 
ministry, I hope I have been permitted to see some fruit of my 
labours ; but I feel far more has been done by a single hymn 
of my sister s. Miss Elliott wrote 120 hymns. ; My God ! is 
any hour so sweet, and Leaning on Thee, my Guide, my 
Friend/ will always be treasured. Her life was one of much 
pain, and her hymns will never cease to comfort those who pass 
through deep waters. More than half a century of patient 
suffering went to the making of her hymns. She often said 
that she clung to Christ as the limpet clings to the rock. She 
lived to be more than eighty-two, and felt that such an age 
as hers required great faith, great patience, and great peace. 

The hymn was sent by a friend to Wordsworth s one and 
matchless daughter, Dora, Mrs. Quillinan, in her last illness. 
Her weakness was so great that she was scarcely able to have 
it read to her, but it came as a heavenly messenger. That is 
the very thing for me. Her husband says, At least ten times 
a day she asked me to repeat it to her. Every morning she 
asked for it Now my hymn and would repeat it after her 
husband, line for line, many times, in the day and night. Her 
grave in Grasmere churchyard has a lamb engraved on the 


stone, with the verse, Him that cometh unto Me, I will in no 
wise cast out. After her death it formed part of her mother s 
daily solitary prayer. 

The Rev. W. Wyatt Gill translated the hymn into Rara- 
tongan. He says, The occasion was painful. Two dear little 
ones had been suddenly snatched from us. " Just as I am " was 
one of the hymns we sang together on their last Sabbath in 
life. After the death of the dear boys, I could find no rest till 
I had rendered their favourite hymn into the native dialect. 
On reading my translation, Mr. Buzacott became so interested 
that he produced an independent translation of his own. The 
natives of Raratonga regard this version with a special interest, 
for it was the last hymn Mr. Buzacott composed for his beloved 
people. The hymn is a favourite one in all the islands of the 
Harvey group. It has also been rendered into the Samoan 
language. My friend, the Rev. W. Lawes, has also translated 
it into the dialect of Savage Island, and it is deemed to be 
the best of the one hundred and sixty hymns constituting the 
hymnology of that interesting island. Another translator says, 
Perhaps there is no hymn in the language which has been 
more blessed in the raising up of those that are bowed down. 
Its history has been wonderful. It is surely a leaf from the 
tree of life which is for the healing of the nations. 

Hymn 318. Saviour, cast a pitying eye. 

Hymns and Sacred Poems, 1 749 ; Works, iv. 389. For one fallen 
from grace. Two verses omitted. 

In ver. 2 Charles Wesley wrote, For Thy own sweet mercy sake. 

Hymn 319. O Jesus, let me bless Thy name ! 

Hymns and Sacred Poems, 1749; Works, iv. 340. Desiring to 
love. Three verses omitted. 

Hymn 320. How shall a sinner find. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 249. 

Ver. i, Out of the deep I cry, is omitted, and ver. 3 put first. 
Ver. 4 is also left out. 


Hymn 321. When shall Thy love constrain. 


Hymns and Sacred Poems, 1740; Works, i. 267. The Resignation. 
Twenty-two verses. 

The first verse reads 

And wilt Thou yet be found ? 
And may I still draw near? 
Then listen to the plaintive sound 
Of a poor sinner s prayer. 

Hymn 322. Jesu, let Thy pitying eye. 

Hymns and Sacred Poems, 1749; Works, iv. 405. For one fallen 
from grace. Twelve verses. 

George Whitefield printed it as a leaflet, The Backslider. 1 
It is a moving prayer to Christ. 

Hymn 323. Let the world their virtue boast. 


Hymns and Sacred Poems, 1742; Works, ii. 317. I Cor. ii. 2 : I 
am determined to know nothing save Jesus Christ, and Him crucified. 1 
Nine verses. 

In 1783, at the Bristol Conference, Wesley was seized with a 
sudden illness, from which no one expected him to recover. 
He told Joseph Bradford, I have been reflecting on my past 
life. I have been wandering up and down between fifty and 
sixty years, endeavouring, in my poor way, to do a little good 
to my fellow creatures ; and now it is probable that there are 
but a few steps between me and death ; and what have I to 
trust to for salvation ? I can see nothing that I have done or 
suffered that will bear looking at. I have no other plea than 


I the chief of sinners am, 
But Jesus died for me. 

On the last Sunday of Wesley s life, February 27, 1791, 
about half-past two in the afternoon, he said, There is no need 
for more ; when at Bristol, my words were 

I the chief of sinners am, 
But Jesus died for me. 


In the evening he got up. Speaking of a lady whom he had 
lately got to know, he said he believed she had real religion. 
How necessary for every one to be on the right foundation ! 

I the chief of sinners am, 
But Jesus died for me. 

We must be justified by faith, and then go on to sanctification. 
Charles Wesley s daughter, Sarah, died in Bristol on 
September 19, 1828, when nearly seventy years old. Joseph 
Entwisle visited her on her death-bed. She was too weak to 
talk much, but would often repeat the same lines. They were 
almost her last words. She was buried in St. James s Church 
yard, Bristol, where five infant children of Charles Wesley s had 
been laid to rest. Her father s verses were put on her grave 

Hosanna to Jesus on high, 

Another has entered her rest ; 
Another is scaped to the sky, 
And lodged in Immanuel s breast. 

The soul of our sister is gone 

To heighten the triumph above, 
Exalted to Jesus s throne, 

And clasped in the arms of His love. 

Wesley tells (Journal, June 17, 1767) of a girl at Maccles- 
field to whom the same lines were made a means of special 
blessing. When she opened her hymn-book and read them 
she was quite transported, being overwhelmed with peace and 
joy unspeakable. At the same time she was restored to the 
full use of her reason, and in a little while was strong and 
healthy as ever. 

Hymn 324. O that I, first of love possessed. 

Hymns for the Use of Families, and on Various Occasions, 1767; 
Works, vii. 135. Six verses. 

In ver. 3 the original is, Thy mercy brings salvation sure." 

Hymn 325. Ah! whither should I go. 

Hymns on God s Everlasting Love, London, 1741 ; Works, iii. 89. 
God will have ALL men to be saved (i Tim. ii. 4). Sixteen verses. 


Hymn 326. Stupendous love of God most high! 

Hymns on the Four Gospels (left in MS.) ; Works, x. 253. Matt. 
xi. 28. One verse omitted. 

Hymn 327. Show pity, Lord ; O Lord, forgive. 


Psalms of David, 1719- In three parts, with twenty-one verses, 
headed * A penitent pleading for pardon. 

Wesley included Watts s Part III. in his Charlestown Collection, 1737, 
but he omitted the fine verse, A broken heart, my God, my King. 

How this selection ranges over the three parts of Watts s hymn will 
be seen from this list of the way the verses are selected. They are, 
Part I. I ; II. 2 ; I. 3 ; III. 4 ; III. 5 ; III. 6 ; III. 7. 

Hymn 328. Out of the depth of self-despair. 


Hymns and Sacred Poems, 1740 ; Works, \.z^. Psalm 130. Verses 
2 and 5 are omitted. Charles Wesley wrote, Depths of self-despair. 

It was this psalm from which the anthem was taken on May 
24, 1738, when some one asked John Wesley to go to the 
afternoon service at St. Paul s Cathedral on the day of his 
conversion : Out of the deep have I called unto Thee, O Lord : 
Lord, hear my voice. The psalm, says Mr. Prothero, was 
one of the influences that attuned his heart to receive that 
assurance of his salvation by faith, which the evening of the 
same day brought to him in the room at Aldersgate Street. On 
the foundation of that sure confidence, his intense energy, 
organizing genius, and administrative capacity built up, for the 
most part from neglected materials, the mighty movement that 
still bears both his name and the impress of his structural 
mind. For half a century, as he rode up and down the country, 
his voice sounded louder and louder, till it penetrated every 
corner of the kingdom, rousing once more the sense of the 
need of personal religion, and stirring anew the numbed 
perception of unseen spiritual realities. The Psalms in Human 
Life, p. 304. 


Hymn 329. O Lord, turn not Thy face away. 


John Marckant, incumbent of Clacton Magna, 1559, and 
Shopland, 1553-8, wrote A New Year s Gift, intituled With 
Speed return to God, and Verses to Divers Good Purposes, 
about 1580-1. The Lamentation of a Sinner, first found in 
J. Daye s edition of Sternhold and Hopkins, 1560-1, is perhaps 
the earliest English hymn in use. It runs 

Lord, turn not Thy face away 
From him that prostrate lyeth, 

Lamenting sore his sinful life 
Before Thy mercy gate : 

Which gate Thou openest wide to those 

That doe lament their sinne : 
Shut not that gate against me, Lord, 

But let me enter in. 

1 need not to confess my life, 
I am sure thou canst tell : 

What I have beene and what I am, 
I know Thou knowest it well. 

Wheretore with teares I come to Thee, 

To beg and to intreate ; 
Even as the child that hath done evill, 

And feareth to be beate. 

O Lord, I need not to repeate, 

What I doe beg or crave; 
Thou knowest, Lord, before I aske, 

The thing that I would have. 

Mercy, good Lord, mercie I ask, 

This is the totall summe : 
For mercy, Lord, is all my sute ; 

Lord, let Thy mercy come. 

Tate and Brady have a rendering of The Lamentation. 
Heber s version, in his Hymns, 1827, gives the author s name as 
Sternhold in mistake. 


Hymn 330. Thy life was given for me. 

This hymn originally began, I gave My life for thee. Miss 
Havergal was in Germany, and had come in tired on January 
10, 1858. Sitting down she read the motto, I did this for thee ; 
what hast thou done for Me ? placed under a picture of our 
Saviour in the study of a German divine. This resembles the 
story of Count Zinzendorf, who was led to decision by the 
Ecce Homo in the gallery at Diisseldorf, which represented 
the Saviour crowned with thorns. Over the picture were the 
words, All this have I done for thee. What doest thou for Me ? 
Miss Havergal was at school at Diisseldorf, and it was probably 
a copy of the same picture which suggested her hymn. The 
lines of this hymn flashed upon her, and she wrote them in a 
few minutes in pencil on the back of a circular. When she 
read them over she thought, Well, this is not poetry. I will not 
go to the trouble to copy this. She stretched out her hand to 
put it into the fire, but a sudden impulse made her draw back, 
and she put the paper, crumpled and singed, into her pocket. 

She was quite a young girl, and this was the first thing she 
wrote that could be called a hymn. Soon after she went to see 
an old woman in an almshouse. She began to talk to me, as 
she always did, about her dear Saviour, and I thought I would 
see if the simple old woman would care for these verses, which 
I felt sure nobody else would care to read. So I read them to 
her, and she was so delighted with them that, when I went 
back, I copied them out, and kept them, and now the hymn is 
more widely known than any. Some months later she showed 
them to her father, who encouraged her to preserve her verses, 
and wrote the tune Baca for them. The hymn was printed 
on a leaflet in 1859, and in Good Words, February, 1860. In 
CJmrch Hymns, 1871, the appeal of Christ to the disciple is 
changed into an appeal from the disciple to Christ : Thy life 
was given for me. Miss Havergal consented to the alteration, 
though she thought the first form more strictly carried out the 
idea of the motto. She once said, All my best poems have 
come in that way, Minerva fashion, full grown. Writing is 
praying with me. I ask that at every line He would give me, 
not merely thoughts and power, but also every word, even the 
very rhymes. Very often I have a most distinct and happy 


consciousness of direct answers. In her Memoirs she writes : 
I was so overwhelmed on Sunday at hearing three of my 
hymns touchingly sung in Perry Church. I never before realized 
the high privilege of writing for the " great congregation," 
especially when they sang " I gave My life for thee," to my 
father s tune, " Baca. " 

Frances Ridley Havergal (1836-79) was the daughter ot 
Rev. \V. H. Havergal. Her second name was that of her 
godfather, the Rev. W. H. Ridley, whom she greatly loved. 
When she was five years old her father became Rector of St. 
Nicholas, Worcester. Her mother died when she was eleven, 
leaving impressions which influenced the girl s whole life. Not 
long before her death, Miss Havergal said that the words her 
mother taught her thirty years before had been a life-prayer with 
her. Pray to God to prepare you for all that He is preparing 
for you. Her schoolmistress, Mrs. Teed, under whose care 
she was placed in 1850, proved a wise counsellor. A school 
fellow begged me to go to Jesus and tell Him I wanted to love 
Him and could not, and then He would teach me to. Miss 
Havergal added, The words of wise and even eminent men 
have since fallen on my ear, but few have brought the dewy 
refreshment to my soul which the simple loving words of my 
little heaven-taught schoolfellow did. In February, 1851, on a 
visit to Okehampton to Miss Cook, whom her father married a 
few months later, she ventured to speak of her desire for pardon, 
and received counsel which led her into the light. Then and 
there I committed my soul to the Saviour and earth and 
heaven seemed bright from that moment. Religion filled her 
life with sunshine. An Irish schoolfellow says she was like a 
bird flashing into the room, her fair sunny curls falling round 
her shoulders, her bright eyes dancing, and her fresh sweet 
voice ringing through the room. She inherited her father s 
musical gifts, and would play through Handel, and much of 
Beethoven and Mendelssohn, without notes. She was also an 
accomplished linguist. At the close of 1873 she was led to a 
fuller and deeper consecration. Every gift was devoted to her 
work of setting forth the love of God and the way of salvation. 

She died at Caswall Bay, Swansea, on June 3, 1879. She 
had caught cold on May 21, while talking to the men of the 
place, whom she met in the open air to speak to them about 
temperance. Through all her pain she said, Oh, how splendid 
to be so near the gates of heaven ! She told the vicar of 


Swansea, who visited her, Oh ! I want all of you to speak 
bright, bright words about Jesus. Oh do, do ! It is all perfect 
peace. I am only waiting for Jesus to take me in. 

Miss Havergal once said, I can never set myself to write 
verse. I believe my King suggests a thought and whispers me 
a musical line or two, and then I look up and thank Him 
delightedly, and go on with it. That is how the hymns and 
poems come. The Master has not put a chest of poetic gold 
into my possession and said, " Now use it as you like ! " But 
He keeps the gold and gives it me piece by piece just when He 
will, and as much as He will, and no more. Some day, perhaps, 
He will send me a bright line of verses on " satisfied " ringing 
through my mind, and then I shall look up and thank Him, and 
say, " Now, dear Master, give me another to rhyme with it, and 
then another"; and then perhaps He will send it all in one 
flow of musical thoughts, but more likely one at a time, that I 
may be kept asking Him for every line. There, that is the 
process, and you see there is no " I can do it " at all. That 
isn t His way with me. I often smile to myself when people 
talk about " gifted pen " or " clever verses," &c., because they 
don t know that it is neither, but something really much nicer 
than being " talented " or " clever." 

Hymn 331. Lord, I hear of showers of blessing. 

Mrs. Codner (/<? Harris) was the wife of a clergyman, a 
worker at Mildmay Hall, who edited a missionary monthly, 
Woman s Work in the Great Harvest Field. 

In the summer of 1860, a party of children, in whom she 
was greatly interested, were much impressed by an account of 
revival work in Ireland. Mrs. Codner urged on them the 
privilege and responsibility of getting a share of the same 
blessing. On the following Sunday she was not well enough to 
leave home. Those children were still in my heart, and I 
longed to press upon them an earnest, personal appeal. 
Without effort, words seemed to be given to me, and they took 
the form of a hymn. I had no thought of sending it beyond the 
limits of my own circle, but, passing it on to one and another, it 
became a word of power, and I then published it (1861) as a 
leaflet. The hymn soon became popular. News reached the 
writer of the blessing gained by it. Now, it would be tidings 


from afar of a young officer dying in India, and sending home 
his Bible with the hymn pasted on the flyleaf, as the precious 
memorial of that which had brought him to the Lord. The 
Rev. E. P. Hammond received a letter from a woman who had 
attended one of his meetings in a Presbyterian Church in 
America. No one spoke to her. She had committed theft 
and been a bad mother to her children, but when the congrega 
tion sang, Let some drops now fall on me, and Blessing 
others, O bless me, it seemed to reach the woman s soul. I 
thought, Jesus can accept me " Even me," and it brought me 
to His feet, and I feel the burden of sin removed. 

Pass me not ! Thy lost one bringing ; 

Bind my heart, O Lord, to Thee ; 
While the streams of life are springing, 

Blessing others, O bless me Even me, 

is the closing verse. 

The hymn was printed in Mrs. Codner s Among the 
Brambles, and other Lessons from Life, 

Leave, in ver. 2, is a happy substitute for curse. 

Hymn 332. There is a fountain filled with blood. 


Based on Zech. xiii. i ; probably written in 1771. Given in Dr. 
Conyers (Rector of St. Paul s, Deptford) Collection of Psalms and 
Hymns, 1772. In Olney Hymns, 1779 it is headed Praise for the 
Fountain opened. 

Cowper wrote 

And there have I, as vile as he, 
Wash d all my sins away. 

James Montgomery rewrote the first verse, at the Rev. E. 
Bickersteth s suggestion, for Cotterill s Selection, 1819 

From Calvary s cross a Fountain flows 

Of water and of blood, 
More healing than Bethesda s pool, 

Or famed Siloam s flood. 

He thought that Cowper s verse was objectionable, as 
representing a fountain being filled, instead of springing up; I 
think my version is unexceptionable. Nevertheless it has not 
taken the place of Cowper s. This was the favourite hymn of 
Dr. John Mason Good, the London physician and man of 


letters, who frequently repeated it whilst walking along the 
street. His youngest daughter quoted it to him as he lay 
dying in 1827. He specially dwelt on the line, E er since by 
faith I saw the stream. All the promises, he said, are yea 
and amen, in Christ Jesus. 

Mrs. Sherwood (see 812) says that often and often, when 
thinking of Henry Martyn, whom she knew so well at Cawnpore 
in 1810, have these verses, so frequently sung by him, come 
to my mind 

E er since by faith I saw the stream. 

Then, in a nobler, sweeter song. 

Hymn 333. Jesus, in whom the weary find. 

Hymns and Sacred Poems, 1740; Works, i. 249. The last of five 
hymns Upon parting with his friends. The first begins, Cease, 
foolish heart, thy fond complaints. 

Hymn 334. Jesu, Friend of sinners, hear. 

Hymns and Sacred Poems, 1742 ; Works, ii. 119. A prayer for 
restoring grace. Six verses. 

Ver. 2 owes a thought to Mason s Songs of Praise, 1682, No. xxii. 
A Song of Praise for Pardon of Sin 

2. My sins have reach d up to the heav ns ; 

But mercy s height exceeds : 
God s mercy is above the heav ns 

Above my sinful deeds. 
My sins are many, like the stars, 

Or sand upon the shore ; 
But yet the mercies of my God 

Are infinitely more. 

3. My sins in bigness do arise 

Like mountains great and tall ; 
But mercy, like a mighty sea, 

Covers these mountains all. 
This is a sea that s bottomless, 

A sea without a shore : 
For where sin hath abounded much, 

Mercy abounds much more. 


Hymn 335. Stay, Thou insulted Spirit, stay. 

Hymns and Sacred Poems, 1749 ; Works, iv. 370. The last of nine 
Penitential Hymns. Seven verses. 

In ver. 2 the original is, For forty long rebellious years. Ver. 5, 
From now my weary soul release. 

Hymn 336. Now, from this instant now, I will. 


Short Hymns on Select Passages of Scripture, 1762; Works, -x.. 6. 
Jer. iii. 4, 5. Ver. 2 is taken from Hymns and Sacred Poems, 1742, 
Groaning for Redemption ; Works, ii. 128. 

In ver. i, Now is substituted for Yes ; and in ver. 3, Guide of 
my life 1 for youth. Ver. 4 reads 

The prodigal in justice spurn, 
Or pity and forgive me all. 

Hymn 337. When, gracious Lord, when shall it be. 


Hymns and Sacred Poems, 1742; Works, ii. 258. Come, Lord 
Jesus. Thirteen verses. 

In ver. I, When, dearest Lord is changed to gracious. 
The second verse, here omitted, borrowed from Samson Agonistes : 
O dark, dark, dark, amid the blaze of noon - 

O dark, dark, dark (I still must say) 
Amidst the blaze of gospel day ! 

In ver. 2 Charles Wesley wrote bimpleness, as in the Prayer-book 
Version of Ps. Ixix. 5, God, Thou knowest my simpleness. 

Hymn 338. Weary of wandering from my God. 

Hymns and Sacred Poems, 1749; Works, iv. 442. After a 

The Chaplain of Glasgow prison (see Life and Work} once 
found a young woman of eighteen or nineteen standing in her 
cell with her hymn-book in her hand. She looked up, and, 
holding it out, said to me, "This is a hymn which I m much 
ta en up wi ." I read the first two lines, and found my eyes 
filling with tears as I looked at her and said, " Are you weary of 


wandering from your God ? " The answer was, " Yes, indeed I 
am." Thereupon I had the great privilege of dealing with an 
anxious soul. 

Next Sunday we not only sang the hymn, but I preached 
specially to weary wanderers. The following day an old man 
grasped my hand as I entered his cell, and in an earnest and 
solemn voice said, "When the great day comes there will be 
found a soul among the redeemed, brought there through that 
hymn we sang yesterday, for, he continued, " when you read 
out, Weary of wandering from my God, I said, That s me. 
I m weary, and I m made ready to return, and," he added, 
" come back to my God I have." 

Hymn 339. Jesus, I believe Thee near ! 

Hymns and Sacred Poems, 1749 ; Works, iv. 416. For one fallen 
from grace. Ver. 3 is omitted. 

In ver. 3 Charles Wesley wrote, Monument of Thy power to save. 

Hymn 340. O tis enough, my God, my God ! 


Hymns on God s Everlasting Love, Bristol, 1741 ; Works, iii. 18. 
Eleven verses. Nine verses were given in No. I of the Arminian 
Magazine, headed Salvation depends not on absolute decrees. 

Hymn 341. I will hearken what the Lord. 

Hymns and Sacred Poems, 1742; Works, ii. 264. Waiting for 
Christ the Prophet. The last verse is omitted. 

Hymn 342. Come, holy celestial Dove. 


Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746; Works, iv. 195. Two verses omitted. 

Hymn 343. O for a closer walk with God. 


In Conyers Collection, 1772. It is based on Gen. v. 24, and in 
Olney Hymns is headed Walking with God. 


Hymn 344. Son of God, if Thy free grace. 

Hymns and Sacred Poems, 1742; Works, ii. 125, headed After a 
Recovery. Two verses omitted. 

Hymn 345. Author of faith, eternal Word. 


Hymns and Sacred Poems, 1740 ; Works, i. 209. The Life of Faith, 
Exemplified in the Eleventh Chapter of St. PauTs Epistle to the Hebrr^us. 

This is the first part, based on ver. I. The whole poem extends to 
eighty-five verses. 

In ver. 4 the original reads, Pardon, and happiness, and heaven. 

Cf. with ver. 5, Prior s Ode on Exod. iii. 14 

Then faith for Reason s glimmering light shall give 

Her immortal perspective, 

To reach the heaven of heavens. 

Hymn 346. Spirit of faith, come down. 


Hymns of Petition and Thanksgiving for the Promise of the Father, 
1746 ; Works, iv. 196. One verse omitted. 
Ver. 3 reads, The great atoning Lamb ! 

Hymn 347. Faith is a living power from heaven. 
PETRUS HERBERT; translated by Miss WINKWORTH (19). 

O Christenmensch, merk wie sichs halt is in the Brethren s 
German Hymn-book, 1566, in eighteen stanzas of four lines. 

Bunsen s Versuch, 1833, gives six stanzas, beginning with stanza 3> 
altered to Der Glaub ist ein lebend ge Kraft. Bunsen calls it a 
noble confession of the true Christian faith. 

Miss Winkworth s translation of the Bunsen selection is in Lyra 
Germanica, 2nd Series, 1858. 

Herbert was a native or resident of Fulneck, in Moravia, 
priest among the Bohemian Brethren, 1562, and employed 
to confer with Calvin and on other important missions. He 
presented the Brethren s enlarged German Hymn-book, of 
which he had been one of the chief compilers, and to which 


he contributed ninety hymns, to the Emperor Maximilian II 
in 1566. His hymns are marked by simplicity and beauty 
of style. In the Brethren s German Hymn-book for 1639, 
104 of them are given. He died at Eibenschutz in 1571. 

Hymn 348. Author of faith, to Thee I cry. 

Hymns and Sacred Poems, 1749; Works, iv. 324. For one con 
vinced of unbelief. 

Ver. 2, Shut up in unbelief I groan, is omitted. 

Hymn 349. The God of love, to earth He came. 


Hymns and Sacred Poems, 1749 ; Works, v. 121. Before preaching 
to the Colliers in Leicestershire ; 281 is part of the same hymn. 
Ver. 2 reads, Believe, that Jesus died for thee. 

Hymn 350. Father, I stretch my hands to Thee. 


A Collection df Psalms and Hymns, 1741 ; Works, ii. 13. A Prayer 
for Faith. 

Ver. 3 : O Jesus, could I this believe, 

I now should feel Thy power ; 
Now my poor soul Thou wouldst retrieve, 
Nor let me wait one hour. 

Ver. 6 : The worst of sinners would rejoice, 

Could they but see Thy face : 
O, let me hear Thy quickening voice, 
And taste Thy pardoning grace. 

This was the hymn John Downes gave out on Friday, 
November 4, 1774, when death seized him in West Street Chapel, 
London. Wesley took great pride in this preacher s mechanical 
genius, and in the portrait which Downes made of him. In the 
afternoon before his appointment, Downes said, I feel such a 
love to the people of West Street, that I could be content to die 
with them. I do not find myself very well ; but I must be with 
them this evening. His text was Come unto Me, all ye that 
labour and are heavy laden, and great power attended the 


message ; but when he had spoken for ten minutes his strength 
was gone, and he gave out the lines 

Father, I stretch my hands to Thee, 
No other help I know. 

His voice failed. He fell on his knees, as if he intended to 
pray, but he could not be heard. The Preachers who were 
present raised him up and bore him to bed, where he soon 
breathed his last breath. He was only fifty-two. 

Hymn 351. Wherewith, O God, shall I draw near. 


Hymns and Sacred Poems, 1740; Works > i. 276. Mic. vi. 6. 
Thirteen verses. 

Hymn 352. Jesus ! Redeemer, Saviour, Lord. 


Hymns and Sacred Poems, 1740 ; Works, i. 270. A Prayer against 
the Power of Sin. Seventeen verses. This begins at ver. 10. 

Hymn 353. Thee, Jesus, Thee, the sinner s Friend. 

Hymns and Sacred Poems, 1742; Works, ii. 299. Desiring to 
Love." In two parts, eleven verses and eight. 

In ver. 6, line 5, the original reads, Dear Lord. 

Hymn 354. Come, Father, Son, and Holy Ghost, 
One God in Persons Three. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 65 
Num. vi. 24-6. 

Hymn 355. God of my salvation, hear. 

Hymns and Sacred Poems, 1742 ; Works, ii. 200. After a Relapse 
into Sin. Eight verses. 

The favourite hymn of Rev. William Barton, who repeated 
the lines 

Friend of sinners, spotless Lamb, 
Thy blood was shed for me, 

the night before his death on March 27, 1857. 


Hymn 356. Weary of earth, and laden with my sin. 

SAMUEL JOHN STONE, M.A. (1839-1901). 

Written in 1866 for a parochial mission, and published in his 
Lyra Fidelium. It is based on the words, The Forgiveness of Sins. 
Mary s nard was altered to Mary s gift at Sir H. W. Baker s 

The writer was son of the Rev. W. Stone, whom he 
succeeded as Vicar of St. Paul s, Haggerston, 1874. He 
became Rector of All Hallows, London Wall, in 1890. He is 
buried in the churchyard at St. Paul s, Haggerston. 

He wrote Lyra Fidelium, 1866; The Knight of Intercession^ 
1872 ; Sonnets of the Christian Year, 1875. His Hymns were 
published in 1886. One of his hymns, Lord of our soul s 
salvation, 3 was sung by Queen Victoria s command at the 
thanksgiving service in St. Paul s Cathedral for the recovery 
of the King, when Prince of Wales, in 1872. 

The author said, Of all my hymns " Weary of earth " is the 
most dear to me because of the letters I have received from, or 
about, persons to whose "joy and peace in believing" it has 
been permitted to be instrumental in the first instance or later. 

Hymn 357. Day after day I sought the Lord. 
JULIUS C. HARE (1796-1855). 

Psalm xl. 1-5 ; in his Portions of the Psalms in English Verse, 1839. 

Julius Hare was Rector of Hurstmonceaux, 1832, and Arch 
deacon of Lewes. John Stirling was his curate and Bunsen his 
neighbour. He and his brother wrote their famous Guesses at 
Truth, 1827 ; Julius Hare s Mission of the Comforter appeared 
in 1846. He married a sister of the Rev. F. D. Maurice, and 
left Maurice the chief part of his library. Dr. Rigg describes 
him in his Anglican Theology as a prince in intellectual 
wealth, an oracle for sagacity, a poet in genius, a master in 
criticism and polemics, a champion of Protestantism, a brave 
and truthful, but at the same time gentle and loving spirit, a 
devout and humble Christian. 

On his death-bed the last clear words he uttered were an 
answer to the question how he would be moved. In a voice 


more distinct and strong than he had reached for several 
days past, with his eyes raised toward heaven, and a look of 
indescribable brightness, " Upwards ! Upwards ! " 

Hymn 358. Where shall my wondering soul begin ? 

Hymns and Sacred Poems, 1739 ; Works, i. 91. The first hymn 
in the second part, headed Christ the Friend of Sinners. 

Charles Wesley found peace with God on Whit Sunday, 
May 21, 1738. On the following Tuesday morning he writes, 
At nine I began a hymn upon my conversion, but was 
persuaded to break off, for fear of pride. Mr. Bray coming, 
encouraged me to proceed in spite of Satan. I prayed Christ 
to stand by me, and finished the hymn. Upon my afterwards 
showing it to Mr. Bray, the devil threw in a fiery dart, suggest 
ing that it was wrong, and I had displeased God. My heart 
sunk within me ; when, casting my eye upon a Prayer-book, I 
met with an answer for him. " Why boastest thou thyself, thou 
tyrant, that thou canst do mischief?" Upon this, I clearly 
discerned it was a device of the enemy to keep back glory from 
God. He saw that God could defend him from pride while 
speaking for Him. In His name therefore, and through His 
strength, I will perform my vows unto the Lord, of not hiding 
His righteousness within my heart, if it should ever please Him 
to plant it there. 1 

That is almost the very phraseology of ver. 3 

Refuse His righteousness to impart, 
By hiding it within my heart ? 

Next day the hymn was sung in Charles Wesley s room in 
Little Britain over another convert. Towards ten, my brother 
was brought in triumph by a troop of our friends, and declared, 
" I believe." We sang the hymn with great joy, and parted 
with prayer. 

This hymn may be truly described as the birth-song of the 
Evangelical Revival. 

On July 14, 1741, Charles Wesley was at Cardiff. I 
preached in the afternoon to the prisoners, " How shall I give 
thee up, O Ephraim ? " Above twenty were felons. The word 
melted them down. Many tears were shed at the singing that 
" Outcasts of men, to you I call." 


Hymn 359. How can a sinner know. 

Hymns and Sacred Poems , 1749; Works, v. 363. The Marks of 
Faith. Eight verses. 

John Wesley altered it into double short metre in 1780. 

Mr. T. R. Allan, in a marginal note of his hymn-book, calls 
attention to ver. 7. "Our pardoning Lord." Note this sweet 

Hymn 360. And can it be, that I should gain. 

Hymns and Sacred Poems t 1739; Works, i. 105. Free Grace. 
Ver. 5 is omitted 

Still the small inward voice I hear, 

That whispers all my sins forgiven ; 
Still the atoning blood is near, 

That quench d the wrath of hostile Heaven : 
I feel the life His wounds impart ; 
I feel my Saviour in my heart. 

1 Thine eye diffused a quickening ray, ver. 4, is Pope s 

Thy eyes diffused a reconciling ray, 

And gleams of glory brightened all the day. 

(Eloisa to Abelard, 1. 145.) 

These verses no doubt describe Charles Wesley s own con 
version, but 358 is generally accepted as the hymn written at 
the time and sung when John Wesley was brought in triumph. 

This hymn has its link to Wesley s death-bed. On the last 
Sunday afternoon of his life, after he had said, There is no 
need for more ; when at Bristol, my words were 

I the chief of sinners am, 
But Jesus died for me, 

Miss Ritchie writes, Seeing him very weak, and not able to 
speak much, I said, " Is this the present language of your 
heart, and do you now feel as you then did?" He replied, 
" Yes." I then repeated 

Bold I approach the eternal throne, 

And claim the crown, through Christ my own. 


And added, " Tis enough, He, our precious Emmanuel, has 
purchased, has promised all." He earnestly replied, " He is 
all, He is all," and then said, " I will go." I said, " To joys 
above ; Lord, help me to follow you," to which he replied, 
" Amen." 

At Evesham, in August, 1739, Charles Wesley says, a 
drunken servant of Mr. Seward s was struck. \Vcd., Aug. 22. 
This morning the work upon poor Robin appeared to be God s 
work. The words that made the first impression were 

Tis mercy all, immense and free, 
For, O my God, it found out me ! 

He now seems full of sorrow, and joy, and astonishment, and 
love. The world, too, set to their seal that he belongs to 

Dr. B. Gregory gives an attractive picture (Recollections, 
p. 55) of his father s colleague at Patrington, Rev. William Kaye, 
who reached home one Saturday from his week s round of 
appointments, and died the same evening. His last words 
were, No condemnation now I dread, c. After repeating 
the verse he added, Yes, Jesus is the foundation of my hope, 
and then died. 

Hymn 361. I heard the voice of Jesus say. 

DR. H. BONAR (70). 

Appeared in Hymns Original and Selected, 1846, headed The 
Voice from Galilee. His son says that it was written several years 
before. In his rough manuscript book ver. 2 has freely take instead 
of thirsty one, and vcr. 3 reads 

Look unto Me, thy day shall break, 
And all thy path be bright. 

His son has published the page of the note-book on which 
this hymn was first written in Hymns of Horatius Bonar. It 
is in pencil, much worn and faded, with a sketch of a head 
such as he used to draw on the margin of his note-books. 
When travelling or out walking he always had one of these 
books in his pocket, and jotted down any idea or fragment of 
verse that occurred to him and seemed likely to be of service. 

This hymn was Bishop Fraser of Manchester s favourite 
after When the weary, seeking rest. 


Hymn 362. Now I have found the ground wherein. 

JOHANN ANDREAS ROTHE (1688-1758) ; translated by JOHN 
WESLEY (36). 

Ich habe nun den Grund gefunden, Joy in Believing, appeared 
in Zinzendorf s Christ-Catholisches Singe- und Bet-Biichldn> 1727. 

Wesley s translation is in Hymtis and Sacred Poems, 1740 ; Works, i. 
279. He sent his MS. to P. H. Molther, one of the London Moravians, 
on January 25, 1740, and adopted a suggestion of his as to one 

Rothe was born in Silesia, and studied theology at Leipzig 
University. He became a private tutor at Leube. Count 
Zinzendorf was much pleased with a sermon he preached 
at Gross-Hennersdorf, and made him pastor at Berthelsdorf 
in 1722. Herrnhut was in his parish, and he took great interest 
in the Moravian settlement there. A report he had to give 
to the authorities on the doctrinal teaching of the Moravians 
offended the Count, and Rothe accepted a call to another 
parish. He died at Thommendorf in 1758. He was a man 
of high character, and an earnest, fearless, and impressive 
preacher. He wrote about forty hymns, which first appeared 
in Zinzendorf s hymn-books. The Lutherans were shy of this 
hymn at first, but gladly adopted it when they found it was not 
by Zinzendorf, but by Rothe. 

Edward Bickersteth, Vicar of Watton, Herts, and father 
of Bishop Bickersteth, broke out singing on his death-bed 
in 1850 

Mercy s full power I then shall prove, 
Loved with an everlasting love. 

When John Fletcher, of Madeley, was dying, he always took 
a peculiar pleasure in repeating or hearing the lines 

While Jesu s blood, through earth and skies, 
Mercy, free, boundless mercy ! cries. 

Whenever his wife repeated them he would answer, Boundless, 
boundless, boundless ! As his strength failed, he added, 
though not without much difficulty 

Mercy s full power I soon shall prove, 
Loved with an everlasting love. 


The hymn had been a favourite with Mrs. Fletcher from her 
youth. She says, One night, after spending some time in 
prayer, I cast my eyes on the words 

I ll look into my Saviour s breast : 
Away, sad doubt, and anxious fear ! 
Mercy is all that s written there. 

Jesu s blood, through earth and skies, 
Mercy, free, boundless mercy ! cries. 

I saw, as it were, the Father of mercy opening His arms to 
receive me ; and on that boundless love I had liberty to cast 
my whole soul. 

Charles Garrett found the hymn his companion and his 
comfort all through life. 

Hymn 363. Arise, my soul, arise. 


Hymns and Sacred Poems, 1742, Part II.; Works, ii. 323. .Behold 
the Man. 

Wesley s Journal, October 24, 1774, gives an account of 
Susannah Spencer, who was melted into tears, at a love- 
feast in Towcestcr, by those words applied to her inmost soul, 
in an inexpressible manner - 

My God is reconciled, 

His pardoning voice I hear ! 
He owns me for His child ; 

I can no longer fear. 

A glance at Mr. Stevenson s pages will show that this hymn 
has become part of the spiritual life of Methodism. The Rev. 
Matthew Cranswick, who laboured as a Wcsleyan missionary 
in the West Indies, had a record of upwards of two hundred 
persons, young and old, who had received the most direct 
evidence of the forgiveness of their sins whilst singing this 
hymn. When he had assured himself that the seeker was 
truly penitent, he would begin to sing the hymn, asking the 
inquirer to join. I have never known one instance of a 
sincere penitent failing to receive a joyous sense of pardon 
while singing that hymn. 


It was the first verse of this hymn by which John Wakefield 
Greeves showed his brother Frederic, who was under deep 
conviction of sin, the way to come to Christ. 

The Rev. James Buckley, who took an active part in the 
first Methodist missionary meeting at Leeds in October, 1813, 
and preached the previous evening at Armley, quoted the 
second and third verses of this hymn on the night before he 
died in 1839. His last words were, For me the Saviour died. 

Hymn 364. What am I, O Thou glorious God ! 


Hymns and Sacred Poems, 1 749 ; Works, v. I . * Hymns for 
Believers, No. I. The second verse is omitted. Ver. I reads, On 
me, the vilest reptile me. 

The first verse has given a voice to many a grateful heart in 
the review of God s mercies. The Rev. Joseph Agar often 
quoted it; and the Rev. W. J. Shrewsbury, who died in 1866, 
made his last appearance in public on a missionary platform at 
Grosvenor Street, where he began his brief address with the 
first verse of this hymn. 

Hymn 365. My Saviour ! how shall I proclaim. 

GERHARDT (163) ; translated by J. WESLEY (36). 

O Welt, sieh hier dein Leben, published in Criiger s Praxis 
pietatis melica, 3rd edition, 1648 ; J. and C. Wesley s Hymns and Sacred 
Poems, 1740 ; Works, i. 232. Extended on a cursed tree, headed 
" They shall look upon Me whom they have pierced." Zech. xii. 10. 
From the German. Two of the nine verses are given here. The punctua 
tion of 1875, My Saviour, how shall I proclaim ? is happily changed. 

Hymn 366. Glory to God, whose sovereign grace. 

Hymns and Sacred Poems, 1740; Works, i. 287. Hymn for the 
Kingswood Colliers. The last two verses, which belonged to drunken 
colliers, are wisely omitted from such a collection as this 
Suffice that for the season past 

Hell s horrid language fill d our tongues, 
We all Thy words behind us cast, 

And loudly sang the drunkard s songs. 


But, O the power of grace divine ! 

In hymns we now our voices raise, 
Loudly in strange hosannas join, 

And blasphemies are turn d to praise. 

Charles Wesley added Ken s doxology to his own thanks 

On August 31, 1739, his Journal says, I spoke to the poor 
colliers on " The blind receive their sight, the lame walk," &c. 
On Tuesday, September 4, he preached over against the school 
in Kingswood, to some thousands (colliers chiefly), and held 
out the promises, from Isa. xxxv. : "The wilderness and the 
solitary place shall be glad for them ; and the desert shall 
rejoice, and blossom as the rose/ I triumphed in God s mercy 
to these poor outcasts (for He hath called them a people who 
were not a people), and in the accomplishment of that scripture, 
" Then the eyes of the blind shall be opened," &c. Oh, how 
gladly do the poor receive the gospel ! We hardly knew how 
to part. 

When Whitefield told his friends in Bristol that he was 
going to America to preach to savages, they replied, W T hat 
need of going abroad for this? Have we not Indians enough 
at home? If you want to convert Indians, there are colliers 
enough at Kingswood. 

Hymn 367. O what shall I do my Saviour to praise. 

Hymns and Sacred Poems, 1742; Works, ii. 176. A Thanks 

Hymn 368. My God, I am Thine. 

Hymns and Sacred Poems, 1749; Works, v. 24. Hymns for 

A hymn with an extraordinary history of blessing ever since 
it was written. How it has been used, an incident in Joseph 
Entwisle s Memoir may show. He was anxiously seeking the 
pardoning mercy of God, when a pious young man said to 
him, as they were walking together along Moseley Street, 


Manchester, on their way to the chapel at Birchin Lane, 
" Joseph, I will read you a hymn which those of us sing who 
know our sins forgiven? He then opened his hymn-book, and 
read that beautiful hymn on adoption, beginning " My God, I 
am Thine." He was much struck with it, not having heard or 
read it before ; and expressed an ardent desire to be enabled 
to adopt its language as descriptive of his own experience. 
He was much encouraged by the assurance given him by his 
pious friend, who lived in the personal enjoyment of this 
blessing, that he might soon attain it, and be enabled from happy 
experience to sing the hymn with him. 

Sampson Staniforth, the brave soldier-preacher, said to a 
friend a few days before his death at Deptford, 1783, I think 
my experience may be all summed up in these few words 

In the heavenly Lamb, 
Thrice happy I am, 
And my heart it doth dance at the sound of His name. ; 

The night before he died he repeated many passages from 
our hymns, and among the rest, " O for a heart to praise my 
God " ; and soon after | 

My God, I am Thine, 
What a comfort divine, 
What a blessing to know that my Jesus is mine ! 

Sammy Hick got his two Pontefract friends to sing this 
hymn at his bedside on the night before he died. When it 
was finished the old man said, Blessed Jesus ! this cheers my 

Hymn 369. My God, the spring of all my joys. 


Hymns and Spiritual Songs, 1707. God s presence is light in 

Ver. 2 reads 

In darkest shades, if He appear 

My dawning is begun ; 
He is my soul s sweet morning star, 

And He my rising sun. 

Ver. 4, line 4, To embrace my dearest Lord. 

In Wesley s Psalms and Hy?nns, 1741, it is given as No. 118, with 


alterations. It did not secure a place in the Wesleyan hymn-book 
till 1805. 

Montgomery speaks of this as a hymn which would not 
have discredited Gray himself (Christian P salmis f). Milner 
describes the hymn in his Life of Watts as almost without spot 
or blemish. A writer in the Wesleyan Methodist Magazine 
calls it the very best Watts wrote, a hymn which breathes the 
intense earnestness, and passionate, kindling fervour of Wesley 
himself. It is an effusion of irrepressible joy and triumphant 

George Smith, of Coalvillc, the friend of the canal children, 
found peace as he sang this hymn in 1848, when he lay prostrate 
with cholera, face to face with death. When the light came 
into his soul, he sang, In darkest shades, if Thou appear. 

Dr. George Smith says in his Harmony of the Divine 
Dispensations, As the ancient Hebrews rejoiced at the shining 
forth of the glorious Shekinah, so may our spirits feel, while 
contemplating this heavenly light, that our treasure and heart 
are there ; and armed by divine love, and lit up by the corusca 
tions of glory which radiate from that throne of grace, we 
may even here exultingly exclaim 

The opening heavens around me shine 

With beams of sacred blk<, 
If Jesus shows His mercy mine 

And whispers I am His. 

Hymn 370. Jcsu, Thy blood and righteousness. 
ZINZEXDORF (69) ; translated by JOHN WESLEY (36). 

Christi Blut und Gercchtigkeit, written in 1739, during his voyage 
from St. Thomas, in the West Indies, and published in the Herrnhut 
collection. In Knapp s edition of ZinzendorPs Gcistlithc Licder, 1845, 
it is headed On St. Eustachius, which may mean that it was written 
on that saint s day, March 29, 1739. ZinzendorPs first two lines are 
from a hymn of Eber s, In Christi Wunden schlaf ich ein. Wesley s 
translation appeared in Hymns and Sacred Poems, 1740; Works t i. 
346, headed The Believer s Triumph. 

The Rev. James Smetham, Wesleyan minister, father of the 
painter poet (817), told his son in his last illness, in 1847, I 


have had such a sight of my own defects and unfaithfulness, 
and such a view of the purity and holiness of God, as almost 
made me despair of finding mercy at the last. I remembered 
that when your brother John was dying, he was delivered from 
his last fear by remembering and repeating the verse, "Jesus, 
Thy blood and righteousness." I asked that the hymn-book 
might be given me ; I opened it, and the first lines on which 
my eyes rested were those commencing, "Jesus, Thy blood 
and righteousness." All my fear, doubt, and distress vanished, 
when at the reading of that verse I cast my soul on the Atone 
ment ; and since that time I have enjoyed perfect peace. 

During a visit to London in May, 1783, the Rev. Charles 
Simeon, who was then in his twenty-fifth year, undertook 
occasional duty for a clergyman at Horsleydown. On the 
day that he expected to attend his brother s marriage he was 
suddenly summoned to conduct a funeral. As he waited in 
the churchyard, he read on a tombstone the lines 

When from the dust of death I rise 
To claim my mansion in the skies, 
Even then this shall be all my plea, 
Jesus hath lived, hath died for me. 

He was struck with the sentiment, for most of the epitaphs 
would have been in place on a Jew s or a heathen s grave, 
and looked round for some one to whom it might be made a 
blessing. At a distance he saw a young woman reading the 
inscriptions on the gravestones. Simeon said to her, You 
are reading epitaphs, mistress ; read that. When you can say 
the same from your heart you will be happy indeed ; but till 
then you will enjoy no real happiness in this world or in the 
next. She read the words without apparent emotion, and 
coolly replied that a churchyard was a very proper place for 
her, for she was much distressed. Mr. Simeon found that she 
was a widow, with two children and an aged mother dependent 
on her. Her health had broken with the strain ; she had been 
repulsed when she turned for help to her sister, and after 
wandering five hours in the graveyard she had determined to 
drown herself. Mr. Simeon did not know what was in her 
mind, but comforted her with some promises from the Word of 
God, visited her home that evening, and had the joy of helping 
her in her distress. A year later he found her living a holy and 
consistent life. Thirty years after he said, If my whole life 


had been spent without any other compensation than this, my 
labours had been richly recompensed. 

This hymn was a great favourite of Rowland Hill s, and was 
sung at his funeral. 

Hymn 371. Happy soul who sees the day. 

Hymns and Sacred Poenis, 1742; Works, ii. 251. Isa. xii. Eight 
lines of the original omitted. It is in four-line verses. 

A fine illustration of Charles Wesley s gift as a poetic commentator. 

Hymn 372. My soul, inspired with sacred love. 


Select Psalms: Psalm cxlvi. (left in MS.); Works, viii. 260. 
Appeared in the Arminian Magazine, 1798. Three verses are omitted. 

Hymn 373. What shall I render to my God. 


Psalms and Hymns, 1743 (left in MS.) ; Works, viii. 202. Psalm 
cxvi., second part. 

Hymn 374. The God of Abraham praise. 

Thomas Olivers was born at Tregynon, Montgomeryshire, 
in 1725, and lost both parents before he was five. As a youth 
he lived among people who thought little of lying or taking the 
name of God in vain, and before he was fifteen he was reckoned 
the worst boy known in the district for twenty or thirty years. 
He was apprenticed to a shoemaker, but his behaviour com 
pelled him to leave the neighbourhood. At Bristol he was 
convinced of sin under a sermon by George Whitefield. He 
fasted and prayed till his knees grew stiff. So earnest was I 
that I used by the hour together to wrestle with all the might 
of my body and soul, till I almost expected to die on the 
spot. He became a member of Wesley s Society at Bradford, 
in Wilts, where he was made a local preacher. He returned 
to Montgomeryshire and paid all his debts, travelling from 



Shrewsbury to Whitchurch to pay a single sixpence. On 
October 24, 1753, he set out on foot to join John Wesley in 
Cornwall. At Tiverton he bought a colt for five pounds. He 
rode a hundred thousand miles on its back. Such a horse 
as, in many respects, none of my brethren could ever boast 
of. For about twelve years he had charge of printing the 
Arminian Magazine; but the frightful errata, and the fact that 
Olivers inserted matter without consulting him, made Wesley 
at last look out for a more efficient substitute in 1789. He died 
in March, 1799, an d was buried in Wesley s grave at City Road. 

His Hymn to the God of Abraham, adapted to a celebrated 
air, sung by Leoni, in the Jews synagogue, borrows some slight 
suggestion from the Hebrew doxology, which rehearses in 
metrical form the thirteen articles of the Jewish Creed. Olivers 
told a brother preacher at a Conference in City Road that he 
had rendered it from the Hebrew, giving it as far as he could a 
Christian character. He said he had called on Leoni the Jew, 
who had given him a synagogue melody to be set to it, which 
was to be named Leoni. He wrote the hymn at the house of 
John Bakewell (189) at Westminster in 1770, after hearing 
Leoni sing at the synagogue, where he went in company with 
Joseph Rhodes, precentor at the Foundery, who seems to 
have arranged the music. The hymn appeared as a tract 
as early as 1772, and found its place in the 1831 Supplement to 
the Wesleyan hymn-book. Leoni was a chorister in the Great 
Synagogue, Duke s Place, and a public singer at Drury Lane 
or Covent Garden. He died in Jamaica, where he became 
chazan of the English and German synagogue. 

The first appearance of this hymn in any Wesleyan hymn- 
book was in Wesley s Pocket Hymn-book for the Use of 
Christians of all Denominations, 1785. 

Thomas Jackson calls it one of the noblest hymns in 
existence. It will doubtless be sung by spiritual worshippers, 
of every denomination, with delight and profit, as long as the 
English language is understood. John Fletcher writes warmly 
of Olivers. His talents as a writer, a logician, a poet, and a 
composer of sacred music, are known to those who have looked 
into his publications. 

James Montgomery says in the Christian Psalmist, 1825, 
There is not in our language a lyric of more majestic style, 
more elevated thought, or more glorious imagery. Its structure, 
indeed, is unattractive, and, on account of the short lines, 


occasionally uncouth ; but like a stately pile of architecture, 
severe and simple in design, it strikes less on the first view 
than after deliberate examination, when its proportions become 
more graceful, its dimensions expand, and the mind itself grows 
greater in contemplating it. Earl Selborne calls it an ode of 
singular power and beauty. 

On July 29, 1805, Henry Martyn, while waiting for his ship 
at Falmouth, walked to Lamorran ; alternately repining at 
my dispensation, and giving it up to the Lord. Sometimes 
after thinking of Lydia for a long time together, so as to feel 
almost outrageous at being deprived of her my soul would 
feel its guilt, and flee again to God. I was much relieved at 
intervals in learning the hymn, "The God of Abraham praise." 
As often as I could use the language of it with any truth, my 
heart was a little at ease. There was something peculiarly 
solemn and affecting to me in this hymn, and particularly at 
this time. The truth of the sentiments I knew well enough. 
But, alas ! I felt that the state of mind expressed in it was 
above mine at the time, and I felt loth to forsake all on earth. 

The baptism of a young Jewess greatly enraged her father, 
who was chief of his synagogue. He vowed to kill her. She 
found refuge in the house of the minister who had baptized her. 
She was not dismayed by the loss of home and friends, but sang 
with holy exultation snatches of what she had already learned 
to call her own hymn, The God of Abraham praise. 

Richard Watson found comfort in this hymn during his 
last illness in January, 1833. He said he longed to quit this 
little abode, gain the wide expanse of the skies, rise to nobler 
joys, and see God. Then he repeated, I shall behold His 

The wife of Mr. George Smith, who did such a noble work 
among the canal population, was converted at the age of 
sixteen at Tunstall, whilst the congregation was singing The 
goodly land I see. As she lay dying her two sons sang the 
hymn which had been so greatly blessed in her conversion. 

Hymn 375. Though nature s strength decay. 

Ver. 5 was formerly given as the first verse of Part III. 

In 1773, George Shadford and Thomas Rankin went as 
Methodist preachers to America. They embarked with Captain 


Webb at Bristol. We took leave of our native land, and set 
sail on Good Friday ; often singing in our passage these words 

The watery deep I pass, 
With Jesus in my view. 

And after a comfortable passage of six weeks arrived safely at 

Richard Pattison, who was a devoted Methodist missionary 
in the West Indies, said, Many times, in storms on the ocean, 
or crossing from one island to another in small vessels, I have 
held by a rope, and sang 

The watery deep I pass, 
With Jesus in my view ; 
And through the howling wilderness 
My way pursue. 

And I have felt my faith in God wonderfully strengthened. 

Hymn 376. The God who reigns on high. 

Hymn 377. Come, Thou Fount of every blessing. 


Robert Robinson was born of humble parentage at Swaff ham, 
Norfolk, in 1735. His father died early, and in 1749 he was 
apprenticed to a London hairdresser, who found him more 
given to reading than to his daily work. One Sunday, in 1752, 
he and some companions gave drink to an old dame who told 
fortunes, that they might laugh over her predictions concerning 
them. She sobered Robinson by telling him that he would 
live to see his children and grandchildren. On May 24, 1752, 
he heard Whitefield preach on Matt. iii. 7 : The wrath to 
come. After three years of darkness he found peace in his 
twentieth year. He attended the ministry of Wesley and other 
evangelical preachers in London, till he was invited, in 1758, to 
take charge of a chapel at Mildenhall, Suffolk, as a Calvinistic 
Methodist. He removed to Norwich within the year as an 
Independent pastor, and in January, 1759, began to preach 
at the Baptist church in Cambridge, where Robert Hall and 
John Foster were afterwards ministers. Robert Hall said he 
had a musical voice, and was master of all its intonations ; he 


had wonderful self-possession, and could say what he pleased 
when he pleased and how he pleased. He was not a man of 
much stability, but it is said he knew how to draw every ear, 
and his dominion over his audience was absolute. He became 
a voluminous writer, and all his books have the orator s glow 
and fire. He retired, worn out by his labours, to Birmingham 
a few months before his death. He died in 1790. 

A list of his publications in Robinson s handwriting is 
given in a church-book. One entry reads, Mr. Wheatlcy 
of Norwich published a hymn, beginning "Come, Thou Fount 
of every blessing," 1758. That was the time when Robinson 
was living in Norwich. Next year it is given in a hymn-book 
used by the church in Angel Alley, Bishopsgate, with a fourth 
stanza, O that day when free from sinning. It is a Whitsun 
tide hymn. It has been ascribed to the Countess of Hunting 
don, but the above entry is decisive. 

It is said that Robinson grew careless after he wrote this 
hymn in 1757, and that during a coach-ride a lady had to 
reprove him for his frivolous behaviour. He seemed affected 
by the reproof. She followed up the impression by quoting a 
verse of Come, Thou Fount, which she said had been made 
a blessing to her. Robinson burst into tears. I am the poor 
unhappy man who composed it ; and I would give a thousand 
worlds, if I had them, to enjoy the feelings I had then. 

A manuscript copy of the hymn in six verses is given at the 
end of a volume of Charles Wesley s hymn-tracts, which was 
put into the hands of Mr. W. T. Brooke 


Come, thou fount of every blessing, 

Tune my heart to sing thy Grace, 
Streams of Mercy never ceasing 

Call for songs of loudest praise ; 
Teach me some melodious Sonnett 

Sung by flaming tongues above, 
Praise the Mount, I m fixt upon it, 

Mount of Christ s redeeming Love. 


Sorrowing shall I be in Spirit 

Till releas d from Flesh and Sin, 
Yet from what I do inherit 

Here thy praises I ll begin ; 


Here, I ll raise my Ebenezer, 
Hither, by thy grace I m come, 

So I hope by thy good pleasure 
Safely to arrive at home. 


Jesus sought me when a stranger 

Wand ring from the fold of God, 
He to rescue me from danger 

Interpos d his precious blood ; 
How his kindness yet pursues me 

Mortal tongue can never tell, 
Cloth d in flesh, till death shall loose me 

I cannot proclaim it well ! 


Oh ! to grace how great a debtor 

Daily I m constrain d to be, 
Let that grace, now, like a Fetter, 

Bind my wand ring Soul to thee ; 
Prone to wander, Lord, I feel it, 

Prone to leave the God I love, 
Here s my Heart! Lord, take and seal it, 

Seal it for thy Courts above. 


Oh ! that day when freed from sinning, 

I shall see thy lovely face, 
Clothed then in blood wash d Linnen 

How I ll sing thy boundless grace ; 
Come, my Lord, no longer tarry, 

Take my ransom d Soul away, 
Send Thine Angel hosts to carry 

Me to realms of Endless Day ! 


If Thou ever didst discover 

Unto me the promis d Land, 
Let me now the stream pass over, 

On the heavenly Canaan stand ; 
Now destroy whate er opposes, 

Into thine Embrace I d fly, 
Speak the Word, thou didst to Moses, 

Bid me, Lord, Come up and Die. 


Mighty God, while angels bless Thee, his Christmas hymn, 
has also gained great popularity. 

George Whitefield wrote to a friend in 1769: O to grace 
what mighty debtors ! If we should die singing that hymn 
what then ? Why, welcome, welcome eternity ! Christ s grace 
will be sufficient for us. Hallelujah ! Hallelujah ! 

Hymn 378. God of my life, through all my days. 


This hymn was published 1755, w tn tne heading Praising God 
through the whole of our existence. Ps. cxlvi. 2. The first line reads 
its days. 

It has been stated that it was written in 1751 ; and Miller 
(Singers and Songs, 1869, p. 172) says, This hymn may be 
read autobiographically, especially ver. 3, " When death o er 
nature shall prevail," in reference to the peaceful thankfulness 
of his heart when the last wave of his life was ebbing out at 

Hymn 379. My God, I thank Thee, who hast made, 

In her Legends and Lyrics, 1858. 

Miss Procter was the daughter of Bryan Waller Procter, 
barrister and commissioner in lunacy. He wrote a successful 
tragedy,, Mirandola, under the pseudonym Barry Cornwall ; 
and was an intimate friend of Leigh Hunt, Charles Lamb, and 
Dickens. His daughter was born in Bedford Square, London, 
1825, and joined the Roman Catholic Church in 1851. She 
was a skilful musician, and wrote many poems, of which The 
Lost Chord is the most popular. Charles Dickens became 
her friend through her contributions to Household Words. She 
took great interest in social questions affecting women. Bishop 
Bickersteth says, This most beautiful hymn touches the chord 
of thankfulness in trial, as perhaps no other hymn does, and is 
thus most useful for the visitation of the sick. She died in 

Charles Dickens speaks of the enthusiasm for doing good 
that filled his young friend s heart. Now it was the 


visitation of the sick that had possession of her ; now it was 
the sheltering of the homeless ; now it was the elementary 
teaching of the densely ignorant ; now it was the raising up 
of those who had wandered and got trodden underfoot ; now 
it was the wider employment of her own sex in the general 
business of life ; now it was all these things at once. Perfectly 
unselfish, swift to sympathize, and eager to relieve, she wrought 
at such designs with a flushed earnestness that disregarded 
season, weather, time of day or night, food, rest. Under such 
a strain her health gave way, and after fifteen months of suffer 
ing she found her rest. 

Hymn 380. I ve found a Friend ; O such a Friend ! 


In his Psalms and Sacred Songs, 1866. 

The writer was the son of George Small, J.P., Edinburgh ; 
was educated at the High School and University there, and 
studied theology under Dr. Chalmers. In 1847 he became Free 
Church minister at Bervie, near Montrose. He died at Renfrew 
on the Clyde. He published The Highlands and other Poems, 
1843; Songs of the Vineyard, 1846; Hymns for Youthful 
Voices, 1859. 

Hymn 381. Heavenly Father, Sovereign Lord, 


Hymns and Sacred Poems, 1740 ; Works, i. 290. Isa. xxxv. 
Twenty verses of four lines. 

Hymn 382. How happy are they, 


Hymns and Sacred Poems, 1 749 ; Works, iv. 408. For one 
fallen from grace. Two parts, sixteen verses. This is the first part. 
Three verses are omitted, two of which may be quoted 
3. Twas an heaven below 

My Saviour to know ; 
The angels could do nothing more 
Than fall at His feet, 
And the story repeat, 
And the Lover of sinners adore. 


6. I rode on the sky, 

(Freely justified I !) 
Nor envied Elijah his seat ; 

My soul mounted higher 

In a chariot of fire, 
And the moon it was under my feet. 

Hymn 383. Sing praise to God who reigns above. 
J. J. SCHUTZ (84) ; translated by Miss Cox (175). 

Sei Lob und Ehr dem hochsten Gut," founded on Deut. xxxii. 3, 
was published in a tractate in 1675. Miss Cox s translation was 
contributed to Lyra Eucharistica, 1864. 

Hymn 384. Rejoice and be glad ! the Redeemer 
hath come. 

DR. H. BONAR (70). 
Written for Sankey s Sacred Songs and Solos, 18/5. 

Hymn 385. Awake, our sonls ! away, our fears ! 


Hymns and Spiritual Songs, 1709. The Christian Race. Isa. xl. 

Wesley gave it in his Charlestown Collection^ 1737. 

Hymn 380. Head of Thy church triumphant. 


Hymns for Times of Trouble and Persecution, 1745 ; Works, iv. 79. 
No. 15. 

Charles Wesley s Journal gives many glimpses of that trying 
year when the Young Pretender entered Edinburgh in triumph. 
On September 6, he says, The night we passed in prayer. I 
read them my heavy tidings out of the north. On Sunday, 
September 18, the spirit of supplication was given us in the 
Society for His Majesty, King George; and, in strong faith, we 
asked his deliverance from all his enemies and troubles. On 
September 25, I heard the news confirmed, of Edinburgh 


being taken by the rebels. Next day, Tidings came that 
General Cope was cut off with all his army. 

One who saw much of Bishop Heber in his last months in 
India writes, On returning from church in the morning I was so 
ill as to be obliged to go to bed, and, with his usual affectionate 
consideration, the bishop came and sat the greater part of the 
afternoon with me. Our conversation turned chiefly on the 
blessedness of heaven, and the best means of preparing for its 
enjoyment. He repeated several lines of an old hymn of 
Charles Wesley, which, he said, in spite of one or two expres 
sions, he admired as one of the most beautiful in our language 
for a rich and elevated tone of devotional feeling 

Head of Thy church triumphant, 
We joyfully adore Thee. 

Hymn 387. The name we still acknowledge. 

Verses I and 2 are from Short Hymns on Select Passages of Scrip 
ture, 1762 ; Works, x. 75. Hos. ii. 15. The last verse is made up of 
half the fourth and fifth verses of No. 2 in Hymns for Times of 
Trouble, 1745 ; Works, iv. 87. 

The original of ver. 2 reads, And blasts our fierce pursuers. 

Hymn 388. Ye servants of God, your Master proclaim. 


No. I in Hymns to be sung in a Tumult, included in Hymns for 
Times of Troiible and Perseciition, 1744 ; Works, iv. 51. 
The third verse is omitted 

Men, devils engage, The billows arise, 
And horribly rage, And threaten the skies : 
Their fury shall never Our steadfastness shock, 
The weakest believer Is built on a Rock. 

Hymn 389. This, this is the God we adore. 

This is the last stanza of a hymn of seven stanzas, beginning No 
prophet, nor dreamer of dreams, based on Deut. xiii. i. It appeared 
in 1759. 


Martin Madan gave this last stanza in his Psalms and Hymns, 1763, 
and it found a place in the Supplement to the Wesleyan hymn-book, 
1831. The verse begins, This God is the God we adore. 

The verse was sung by the orphans at Savannah as they walked 
back from \Yhitefield s sermon on January 28, 1770. 

Hymn 390. Happy soul that free from harms. 


Hymns and Sacred Poems, 1749 ; Works, v. 293. Hymns for 
those that wait for Full Redemption, No. 4. Eight lines of singular 
pathos are omitted, and the result i-> a triumph of the editor s art. 
Ver. I reads, safe from harms, and ver. 4, perfect in. 

Dr. Benjamin Gregory says, I was brought up in the 
firmest faith that if I died trusting in Christ, and striving to 
love and serve Him, I should most surely go to heaven. This 
faith was much confirmed by the account often given me of the 
last hours of my little sister Rachel, who died before I was 
born. When told that she was dying she betrayed no tremor ; 
but looking up to heaven, she said, in her own infant speech 

O that I at last may stand 

\Vith th j sheep at Thy right hand, 

Take the crown so freely given, 

Enter in by Thee to heaven ! 

Hymn 391. Father, to Thee my soul I lift. 


Hymns and Sacnd Poems, 1749 ; Works, v. 374. Phil. ii. 13. 
The original of ver. 5 reads, Or righteous work, is Thine. 

Hymn 392. Let not the wise his wisdom bo;iM. 

Short Hymns on Select Passages of Scripture, 1762 ; IVorks, x. 20. 
Jer. ix. 23. 

Hymn 393. Jesus, to Thee I now can fly. 


Hymns and Sacred Poems, 1742 ; Works, ii. 202. After a relapse 
into sin. Ten verses. 


It begins 

Long have I labour d in the fire, 
And spent my life for nought ; 
With pride, and anger, and desire, 
In nature s strength I fought. 

This hymn is made up of verses 6, 8, 9, 10. 

Hymn 394. Jesus the good Shepherd is. 

Select Psalms (left in MS.) ; Works, viii. 46. Printed in Arminian 
Magazine^ 1800. 

Mr. W. T. Brooke says, This exquisite version of the twenty- 
third Psalm is beyond praise. The wonderful way in which 
other passages of Scripture are introduced is very striking. 
Other noble versions of the psalm are elsewhere in this volume, 
but no English translation matches this for suggestiveness. A 
lovely little lyric by Charles Wesley on the second verse is 
given in his Short Hymns on Select Passages of Scripture 
(Works, ix. 281) 

Bear me to the sacred scene, 
The silent streams and pastures green ! 

Where the crystal waters shine, 

Springing up with life divine ! 

Where the flock of Israel feed, 

Guided by their Shepherd s tread, 
And every sheep delights to hide 
Under the tree where Jesus died ! 

Hymn 395. Jesus my Shepherd my want shall supply 
SAMUEL BANKS WADDY, K.C. (1830-1902). 

Judge Waddy was the son of the Rev. S. D. Waddy, D.D., 
who was Governor of Wesley College, Sheffield, 1844-61, and 
President of the Wesleyan Conference, 1859. He became a can 
didate for our ministry, and was in training at one of the colleges, 
when he left to study for the bar. He became Q.C. and M.P., 
and was made Judge of Sheffield County Court by Lord Halsbury. 
He was a noted lay preacher, strongly attached throughout life to 
his own Church, which he served as one of the treasurers of the 
Metropolitan Chapel Building Fund, and in many other ways. 


This hymn is part of a version of the Psalms which was one 
of the delights of his leisure hours. The Rev. N. Curnock 
says, His purpose was to give an example of paraphrasing 
that, instead of the usual free rendering of the original, included 
all the words actually used. He only submitted the hymn on a 
solemn and reiterated promise that no personal considerations 
should be allowed to enter into the judgement pronounced upon 
it. He saw me again and again on the subject, and wrote more 
than once urging that, as an old friend, I would save him from 
the humiliation of marring, in ever so slight a degree, the new 
Hymn-Book which he was anticipating with such eager joy. 
Before the hymn had been finally accepted, whilst it was still 
in the hands of the Editorial Committee, Judge Waddy entered 
into rest. His last visit to the Book-Room, not many days 
before the end came, when the shadows of eventide lay at his 
feet, was to make a suggestion about the hymn he had written. 

Hymn 396. One thing with all my soul s desire. 


Psalm xxvii. in Songs of Zion, 1822. 

Hymn 397. Oft I in my heart have said. 


Hymns and Sacred Poems, 1742; Works, ii. 241. Rom. x. 6-9. 
Six verses. 

Hymn 398. My spirit 011 Thy care. 

On Psalm xxxi., from The Spirit of the Psalms t 1834. 

Hymn 399. To the hills I lift mine eyes. 

Psalms and Hymns, 1743; Works, viii. 235. Psalm cxxi. Ver. 5 
is omitted 

Thee in evil s scorching day 

The sun shall never smite ; 

Thee the moon s malignest ray 

Shall never blast by night. 


Safe from known or secret foes, 

Free from sin and Satan s thrall, 
God, when flesh, earth, hell oppose, 

Shall keep thee safe from all. 

One of Charles Wesley s noblest paraphrases. 

Hymn 400. My faith looks up to Thee. 
RAY PALMER, D.D. (in). 

This hymn was written in 1830, after Mr. Palmer had 
graduated at Yale College, and whilst he was a teacher in a 
girls school in New York. I gave form to what I felt, by 
writing, with little effort, the stanzas. I recollect I wrote then 
with very tender emotion, and ended the last line with tears. 
It was published in Lowell Mason s Spiritual Songs for Social 
Worship, 1831, entitled Self-Consecration. Dr. Lowell Mason 
asked Palmer if he had not a hymn to contribute to his new 
book. The MS. was produced from Palmer s pocket-book, 
and they stepped into a store to make a copy of it. Dr. Mason 
wrote the tune Olivet (Harlan) for the words, and told the 
author a few days afterwards, Mr. Palmer, you may live many 
years and do many good things, but I think you will be best 
known to posterity as the author of " My faith looks up to Thee." 
It originally had six stanzas, but in Ray Palmer s Poetical 
Works only four are given. It was his first hymn, and is still 
the most popular of them all. Dr. Palmer wrote to Bishop 
Bickersteth, It was introduced into England in 1840, has been 
translated into other languages, and has been referred to as one 
of the last hymns that dying saints have sung, or desired to 
hear, in a great number of obituary notices that have met my 
eye. It has been a comfort to Christian hearts, doubtless, 
chiefly because it expresses in, a simple way that act which is 
most central in all true Christian life the act of trust in the 
atoning Lamb. 

Hymn 401. Rock of Ages, cleft for me. 


Toplady was born at Farnham in 1740. His father, Major 
Toplady, was killed next year at the siege of Carthagena. The 
son was educated at Westminster and Trinity College, Dublin. 


Toplady was converted in a barn under a sermon by James 
Morris, a Methodist preacher. He says, Strange that I, who 
had so long sat under the means of grace in England, should 
be brought right unto God in an obscure part of Ireland, amidst 
a handful of people met together in a barn, and by the ministry 
of one who could hardly spell his own name. This statement 
is very wide of the mark, for Morris was by no means an 
illiterate man. He was a born orator, though reticent and 
lowly-minded. Toplady was ordained in 1762, and became 
afterwards Vicar of Broadhembury. His controversy with 
Wesley showed him to be a partisan, impulsive, rash-spoken, 
reckless in misjudgement. 

He came to London in 1775 as preacher at the French Church, 
Orange Street, Leicester Square ; died at Knightsbridge, and was 
buried at Whiteneld s Chapel in Tottenham Court Road. Canon 
Ellerton says, Almost simultaneously with "Rock of Ages," he 
wrote and gave to Lady Huntingdon another, which, barring 
one or two blemishes, I venture to think is scarcely surpassed 
as a dying man s last utterance by " Abide with me " itself 
the wonderful and heavenly-minded " When languor and disease 
invade." The light of God must have already been upon the 
face of one who could thus \vrite. The hymn is given in Karl 
Selborne s Book of Praise. We may quote the first two 

"When languor and disease invade 

This trembling house of clay, 
Tis sweet to look beyond the cage, 

And long to fly away. 

Sweet to look inward, and attend 

The whispers of His love ; 
Sweet to look upward to the place 

Where Jesus pleads above. 

In Toplady s last illness the doctor spoke encouragingly of 
the prospect of recovery. No, no, said Toplady ; I shall die, 
for no mortal could endure such manifestations of God s glory 
as I have, and live. The next day, August u, 1778, he passed 
to his rest while singing his own Deathless principle, arise. 

In the Gospel Magazine, October 1775, an article appears 
on Life a Journey from the pen of Toplady, signed Minimus. 
Yet, if you fall, be humbled, but do not despair. Pray afresh 
to God, who is able to raise you up, and set you on your feet 


again. Look to the blood of the covenant ; and say to the 
Lord, from the depths of your heart 

Rock of Ages, cleft for me, 

Let me hide myself in Thee ! 

Foul I to the fountain fly: 

Wash me, Saviour, or I die. 

In March, 1776, when Toplady had become editor of the 
Gospel Magazine, he published an article, signed J. F. A 
remarkable calculation : introduced here, for the sake of the 
spiritual improvement subjoined, questions and answers relative 
to the National Debt. If our sins multiply with every second 
of our sublunary durations, at ten years old each of us would be 
chargeable with 315 millions and 36 thousand sins. The debt 
grows every day, but Christ hath redeemed us from the curse 
of the law ; being made a curse for us (Gal. iii. 13). This 
will not only counter-balance, but infinitely over-balance, ALL 
the sins of the WHOLE believing world. Then follows the great 
hymn in its four-verse form, No. 401, entitled A living and 
dying PR AVER for the HOLIEST BELIEVER in the world! The 
hymn was thus born two years before Toplady s death. 

Toplady himself altered When I soar through tracts 
unknown, the form given in the Gospel Magazine, to When I 
soar to worlds unknown, in his Psalms and Hymns, 1776. 
Riven was also changed to wounded. He probably borrowed 
some hints for his hymn from Dr. Brevint s treatise on The 
Christian Sacrament and Sacrifice, prefixed to J. and C. 
Wesley s Hymns on the Lord s Supper, 1745. *O Rock of 
Israel, Rock of salvation, Rock struck and cleft for me, let 
those two streams of blood and water which once gushed out of 
Thy side bring down pardon and holiness into my soul ; and 
let me thirst after them now, as if I stood upon the mountain 
whence sprung this water, and near the cleft of that rock, the 
wounds of my Lord, whence gushed this sacred blood. 

Charles Wesley began one of his Hymns on the Lord s 
Supper with Rock of Israel, cleft for me. 

Another of those hymns trembles on the verge of the same 
thoughts as Toplady s 

O Rock of our salvation, see 
The souls that seek their rest in Thee ; 
Beneath Thy cooling shadow hide, 
And keep us, Saviour, in Thy side, 
By water and by blood redeem, 
And wash us in the mingled stream. 


The sin-atoning blood apply, 
And let the water sanctify, 
Pardon and holiness impart, 
Sprinkle and purify our heart, 
Wash out the last remains of sin, 
And make our inmost nature clean. 

The double stream in pardon rolls, 
And brings Thy love into our souls ; 
Who dare the truth divine receive, 
And credence to Thy witness give, 
We here Thy utmost power shall prove, 
Thy utmost power of perfect love. 

Sir William Henry Wills, in a letter to Dean Lefroy, 
published in the Times in June, 1898, says, Toplady was one 
day overtaken by a thunderstorm in Burrington Coombe, on 
the edge of my property, Blagdon, a rocky glen running up into 
the heart of the Mendip range, and there, taking shelter between 
two massive piers of our native limestone rock, he penned the 

Rock of Ages, cleft for me, 
Let me hide myself in Thee. 

There is a precipitous crag of limestone a hundred feet high, 
and right down its centre is the deep recess in which Toplady 

Earl Selborne speaks of the hymn as known to every 
body, and by some esteemed the finest in the English language. 
Toplady was a man of ardent temperament, enthusiastic zeal, 
strong convictions, and great energy of character. " He had," 
says one of his biographers, " the courage of a lion, but his 
frame was brittle as glass." The same fervour and zeal which 
made him an intemperate theologian gave warmth, richness, 
and spirituality to his poems. 

This hymn only found its way into a limited number of 
hymn-books between 1776 and 1810. After that date it began 
to establish itself in popular favour. Dr. Julian says, No 
other English hymn can be named which has laid so broad and 
firm a grasp upon the English-speaking world. The Prince 
Consort often repeated portions of it as he lay on his death-bed 
in December, 1861, and found great comfort from it. For if 
in this hour I had only my worldly honours and dignities to 
depend upon, I should be indeed poor. 



Dr. Pusey described it as Very beautiful, perhaps the most 
beautiful of all, and as the most deservedly popular hymn, 
perhaps the very favourite. Mr. Gladstone s Latin version, 
Jesus, pro me perforatus, shows how the hymn laid hold on 
our great statesman. 

Hymn 402. I bring my sins to Thee. 

F. R. HAVERGAL (330). 
Resting all on Jesus. Printed in Sunday Magazine, June, 1870. 

Hymn 403. I am trusting Thee, Lord Jesus. 
F. R. HAVERGAL (330). 

Written September, 1874, at Ormont Dessons. Published in Loyal 
Responses, 1878, headed Trusting Jesus. 

This was Miss Havergal s own favourite among her hymns, 
and was found in her pocket Bible after her death. The 
spirit she breathed both in life and death is expressed in these 
verses. One of her last words was Not one thing hath failed ; 
tell them all round. Trust Jesus : it s simply trusting Jesus. 
When her sister Ellen repeated the first verse of Jesus, I will 
trust Thee, trust Thee with my soul, to the surprise of those 
around her bed, she began to sing it to her own tune, Hermas, 
which she wrote for Golden harps are sounding. An attack 
of suffering compelled her to cease, but after a few minutes she 
again tried to sing a line beginning with He. It was her last 
word. She gently passed away to Him. 

Hymn 404. Peace, perfect peace, in this dark world 
of sin? 


Peace, perfect peace was written in 1875, when the bishop was 

Vicar of Christ Church, Hampstead ; it was first printed in a tract 

of five hymns, Songs in the House of Pilgrimage. It is based on Isa. 

. xxvi. 3 : Thou wilt keep him in perfect peace, whose mind is stayed 

on Thee : because he trusteth in Thee. 

Bishop Bickersteth was born at Islington in 1825 ; he 
became Bishop of Exeter in 1885. He wrote several volumes 


of devotional poetry, of which Yesterday, To-day, and For 
Ever has been very popular. He edited the Hymnal Com 
panion to the Book of Common Prayer (1870), which has had a 
large circulation. Dr. Julian says, Joined with a strong grasp 
of his subject, true poetic feeling, a pure rhythm, there is a 
soothing plaintiveness and individuality in his hymns which 
give them a distinct character of their own. 

A sermon by Canon Gibbons from this text made such an 
impression on Dr. Bickersteth, that on reaching home he wrote 
the hymn in a few minutes. It cost him less than any of his 
other hymns, and has become the best loved of all. Richard le 
Gallienne says, It would be difficult to name any other hymn 
so filled with the sense of man s security as this, which tran 
quillizes me at certain moments to a remarkable degree. He 
thinks it comes very near Lead, kindly light, in combining 
piety and poetry in the highest proportion. Canon Ellerton told 
Dr. Bickersteth in 1889, Beyond all your hymns, I think it has 
brought blessing to many, and I know how it has helped the 
faith of some of God s sorely-tried children. Our Essex poor 
folk love it dearly. 

Hymn 405. I could not do without Thee. 
F. R. HAVERGAL (330). 

Jesus all in all. Written May 7, 1873, an ^ printed in Home 
Words, 1873. 

Hymn 406. Leave God to order all thy ways. 
GEORG NEUMARK ; translated by Miss WINKWORTH (19). 

Wer nur den lieben Gott lasst walten was published in 1657, 
entitled A hymn of consolation. That God will care for and 
preserve His own in His own time. Ps. Iv. 22. 

Neumark was the son of a clothier in Thuringia, and was 
born in 1621. In the autumn of 1641 he was on his way to 
matriculate at the University of Konigsberg, when the party 
with which he travelled was attacked by a band of highwaymen, 
who robbed him of all he had, save his prayer-book and a little 
money sewed up in his clothes. He could find no employment 
in Magdeburg, near which city he was robbed, or in three other 
cities to which he went. In December he came_to Kiel, where 


he found a friend in the chief pastor, a native of Thuringia. 
Still no employment was to be had. About the end of the 
month, however, the tutor in the family of a judge fell into 
disgrace, and fled from Kiel. The pastor s recommendation 
secured the place for Neumark, who expressed his gratitude to 
God in this hymn, which soon became popular all over 
Germany. He saved enough to go to Konigsberg, where he 
matriculated as a student of law in June, 1643. I* 1 ^46 he lost 
all he had by fire. In 1652 he was appointed court poet, 
librarian, and registrar at Weimar, and in 1656 was made 
secretary of the Fruit-bearing Society, a famous literary union. 
He became blind in 1681, and died that year in Weimar. 

In the last year of his life Neumark speaks of this hymn, 
Which good fortune coming suddenly, and as if fallen from 
heaven, greatly rejoiced me, and on that very day I composed 
to the honour of my beloved Lord the here and there well- 
known hymn, " Wer nur den lieben Gott lasst walten " ; and 
had certainly cause enough to thank the divine compassion for 
such unlooked-for grace shown to me. A baker s boy in New 
Brandenburg used to sing it over his work, and soon the whole 
town and neighbourhood flocked to him to learn this beautiful 
new song. The hymn was sung, by his own request, at the 
funeral of Friedrich Wilhelm I of Prussia in 1740. J. S. Bach 
composed a cantata based on Neumark s own tune. Mendelssohn 
used it in his St. Paul : To Thee, O Lord, I yield my spirit. 

Hymn 407. My Saviour, mid life s varied scene. 


Mrs. Godwin was the daughter of Mr. W. E. Etheridge ; 
born at Thorpe Hamlet, 1817 ; died at Stoke Bishop, 1889. 
This hymn was written whilst she was a girl, and printed in the 
Evangelical Magazine, then in her Songs for the Weary, 1865. 
Mrs. Godwin also wrote Songs amidst Daily Life. 

Hymn 408. I seek the kingdom first. 


Hymns on the Four Gospels, from Short Hymns on Select Passages of 
Scripture, 1762 ; Works, x. 190. Matt. vi. 33. 


Hymn 409. In heavenly love abiding. 


Safety in God, from Hymns and Meditations, 1850. 

Miss Waring, daughter of Elijah Waring, was born at Neath, 
Glamorgan, 1820, where she has spent her life. Her Hymns 
and Meditations, published in 1850, contained nineteen pieces. 
It was enlarged in 1863 to thirty-eight hymns. Additional 
Hymns appeared in 1858. 

Hymn 410. Dear Lord and Father of mankind. 

From The Brewing of Soma, 1872, beginning at stanza 12. 

The poem is headed " These libations mixed with milk have 
been prepared for Indra ; offer Soma to the drinker of Soma," 
Vashista, translated by Max Miiller. Whittier describes the 
prayers to Soma, and then runs on 

As in that child-world s early year, 

Age after age has striven 
By music, incense, vigils drear, 
And trance, to bring the skies more near, 

Or lift men up to heaven ! 

And yet the past comes round again, 

And new doth old fulfil ; 
In sensual transports wild as vain 
We brew in many a Christian fane 

The heathen Soma still ! 

Then follows the verse, Dear Lord and Father of man 

Hymn 411. Jesu, nay Truth, my Way. 

Hymns and Sacred Poems, 1749; Works, v. 22. Hymns for 
Believers. Seven verses of eight lines. 

John Wesley made some changes in 1780. The original reads 

I. On Thee my feeble soul I stay, 
Which Thou wilt lead aright. 


3. My lovely, bleeding Lamb. 
That I may still enlightened be. 

5. On Thee, who never wilt depart. 

Hymn 412. O Jesus, I have promised. 
JOHN ERNEST BODE, M.A. (1816-74). 

In 1869 Appendix to Psalms and Hymns, S.P.C.K. It is very 

popular as a Confirmation hymn. It was written about 1 866 for the 
confirmation of his son, the late Rev. C. E. Bode. 

The Rev. J. E. Bode was educated at Eton, Charterhouse, 
and Oxford. Rector of Castle Camps, Cambridgeshire, 1860-74 ; 
Bampton Lecturer, 1855. Published Hymns from the Gospel of 
the day for each Sunday and Festivals of our Lord, 1860. 

Hymn 413. O Thou who art of all that is. 

The Rev. F. L. Hosmer, a Unitarian minister at Berkeley, 
California, was born at Framingham, Massachusetts, in 1840, 
and graduated at Harvard in 1862. His ancestor, James 
Hosmer, of Hawkhtirst, Kent, was one of the first settlers at 
Concord in 1635. 

Hymn 414. Jesu, Thy boundless love to me. 
GERHARDT (163); translated by J. WESLEY (36). 

Living by Christ. From the German. In Hymns and Sacred 
Poems, 1739 ; Works, i. 138. Gerhardt s hymn appeared in Cruger s 
Praxis, 1653. 

Wesley says, in his Plain Account of Christian Perfection, 
1 In the beginning of the year 1738, as I was returning from 
Savannah, the cry of my heart was 

O grant that nothing in my soul 

May dwell but Thy pure love alone ; 

O may Thy love possess me whole, 
My joy, my treasure, and my crown ! 

Strange flames far from my heart remove ; 

My every act, word, thought, be love. 

Thomas Walsh used often in a holy rapture to sing the 
verses, O Love, how cheering and Give to mine eyes. 


Hymn 415. My Saviour, Thou Thy love to me. 

GERHARDT (163) ; translated by J. WESLEY (36). 
Works, i. 139. Second part of Hymn 414. 

Hymn 416. O Love divine, IIOAV sweet Thou art ! 

Hymns and Sacred Poems, 1749 ; IVorks, iv. 341. No. 5 in n 
series of six hymns in the same measure, headed Desiring to Love. 
Three verses are omitted. 

It is one of the three Wesley hymns that Handel set to music. See 
213. The tune was Wentworth. 

Mr. Stead says, This is one of the hymns of Charles 
Wesley which enabled Methodism to sing itself into the heart 
of the human race. It is one of the most popular and helpful 
hymns which, originating in the Methodist hymnody, have 
found an honoured place in the hymn-books of almost every 
other denomination. 

Hymn 417. Hark, my soul ! it is the Lord. 

It appeared in Maxfield s Al-rj Appendix, 1768. In the Olney 
Hymns it is headed thuu Me ? John xxi. 16. 

Even Cowper has not written anything more beautiful. 

Earl Selborne wrote, Of his contributions to the Olney 
Hymns, this is perhaps the best. 

Mr. Gladstone reckoned it one of the three greatest English 

Mr. Bennet Kaye, who was assistant organist with Ur. Dykes, 
says that the doctor would often come to the boys rehearsals 
before morning service and practise with them the music for 
the day. Sometimes he would wander off into a new 
melody, and all would listen with rapt attention. One day he 
played over an air several times. It made a great impression 
on Mr. Kaye, who afterwards recognized it as St. Bees, the 
tune which has become wedded to Cowper s hymn. It takes its 
name from a place where the doctor had passed many pleasant 


Hymn 418. My God, I love Thee not because. 

FRANCIS XAVIER ; translated by E. CASWALL (105). 

Caswall s translation appeared in his Lyra Catholica, 1849. The 
first verse, Must burn eternally, has been altered. 

O Deus ego amo Te is a translation of a Spanish sonnet. 
Both the Latin and the Spanish forms are ascribed to St. 
Francis Xavier, whose spirit breathes in every line. A 
translation was published by J. Scheffler in 1668, entitled 
She (the soul) loves God simply for Himself, with the Holy 
Xavier. Also from the Latin. 

Xavier, the missionary saint, was born near Pampeluna, 
1506 ; became acquainted with Ignatius Loyola at the University 
of Paris, and was one of those first converts who formed the 
Order of the Jesuits on August 15, 1534. Xavier sailed for 
Goa on his birthday, April 7, 1541, and died at Sancian, near 
Canton, in 1552. He visited Travancore, Ceylon, Malacca, 

Canon Ellerton says the translation does not do justice to 
the original ; but as the only form in which this most striking 
hymn is known to most English readers, it has gained a wide 

Pope s translation, which he made at the desire of a 
Romanist priest, appeared in the Gentleman s Magazine, 
October, 1791. 

Hymn 419. I thirst, Thou wounded Lamb of God. 

GERMAN ; translated by JOHN WESLEY (36). 
Appeared in Hymns and Sacred Poems, 174 > Works, i. 265 ; 
first used in the Moravian Hymn-book, 1742. It is made up (see 
Dictionary of Hymnology} from four hymns, all of six-line verses, which 
appeared in the Appendix to the Herrnhut Gesang-Buch, 1735. One 
of Zinzendorfs hymns suggests verses I, 2, and another ver. 7 ; verses 
3-6 are based on a hymn of Johann Nitschmann s. A verse of Anna 
Nitschmann s Mein Konig deine Liebe, on Christian work, which 
appeared about 1737, supplies some phrases for Wesley s last verse. 

The hymn is really a wonderful gathering up of these 
scattered thoughts, as Anna Nitschmann s verse will show when 
compared with Wesley s, ver. 8 

Nun, crstgeborner Bruder 1 

Nun, Meister an dem Ruder 


Des Schiffleins der Gemein : 
Ich geb dir Ilerz und Hiinde 
Dass Ich bis an mein Endc 
Will deine treue Seek, seyn. 

Anna Nitschmann was the daughter of a cartwright, and 
was born near Fulneck, Moravia, in 1715. The family moved 
to Herrnhut when she was ten. She became companion to 
Zinzendorf s daughter, with whom she came to England in 
1737. She went to Pennsylvania with her father in 1740, and 
next year joined Zinzendorf and his daughter in work among 
the Indians. She married the Count in 1757, a year after the 
death of his first wife. He died on May 5, 1760, and she 
followed him on May 21 at Herrnhut. Her brother Johann 
(1712-83) became a Moravian bishop in 1758, superintended 
the work in England and Ireland, and died at the new settle 
ment on the Volga, of which he had charge. 

Hymn 420. My Father, my God, I long" for Thy 


Hymns and Sacred Poems, 1742; Works, ii. 178. A Thanksgiving. 

Two verses are omitted. 

Hymn 421. Thee will I love, my strength, my 

JOHANN SCHEFFLER (36); translated by JOHN WESLEY (36). 

1 Ich will dich lichen, meine Stiirkc is from Schefller s Hdlige 
Seelenlust, Book I., 1657. 

Wesley s fine translation appeared in Hymns and Sacred Poems, 
! 739> headed Gratitude for our Conversion ; Works, \. 176. 

The last two lines of ver. 6, That all my powers, are, by a stroke 
of genius, taken from Ken (900, ver. 7). The original 

Lass meinen Geist, Sinn und Verstand 
Nur seyn dir zugewandt, 

could not be more happily represented. In ver. I, My works was 
changed to Thy after Wesley s death. 

Richard Cobden repeated the first verse of this hymn with 
his last breath, Thee will I love, my strength, my tower. 

SchefHer has Augustine s Confessions in view, especially 


in ver. 2, c Too late did I love Thee, O Fairness, so ancient 
and yet so new ! Too late did I love Thee ! For behold Thou 
wert within, and I without, and there did I seek Thee ; I, un 
lovely, rushed heedlessly among the things of beauty Thou 
madest. Thou wert with me, but I was not with Thee. Those 
things kept me far from Thee, which, unless they were in Thee, 
were not. Thou calledst, and criedst aloud, and forcedst open 
my deafness. Thou didst gleam and shine, and chase away 
my blindness. Thou didst exhale odours, and I drew in my 
breath, and do pant after Thee. I tasted, and do hunger and 
thirst. Thou didst touch me, and I burned for Thy peace. 

The Rev. William Arthur gives a description of Gideon 
Ouseley, the great Irish evangelist, which, he says, presents 
him exactly as he had often heard him spoken of by those in 
whose house Ouseley stayed. It is from the pen of the Rev. 
John Hughes. When he was a boy at home, he says, On a raw 
November evening Ouseley preached at the corner of the street 
in which we resided at Portarlington. After preaching, he 
came into our house for some refreshment, and to wait until 
his time came again to preach in the chapel. When he took a 
seat in the little back apartment it was dusk. A turf fire played 
fitfully, and there was no other light. I crouched in an obscure 
corner, and Ouseley thought himself alone. He took off his 
cloak and hat, ejaculated " My blessed Master ! " and wiped the 
perspiration from his head and face. He then poked the fire, 
and spread himself out before it. After musing a minute, he 
wept. Tear after tear rolled down his rugged cheeks. He 
repeated, in a low but distinct voice, the first two verses of the 
hymn, "Thee will I love, my strength, my tower." After re 
peating the line, " Ah, why did I so late Thee know," he smote 
his forehead with his big hand, and finished the verse. 

Thus far, memory serves me clearly. I have a hazier, yet 
still a tolerably satisfactory remembrance that he repeated the 
third stanza ; and then, in his strong, hoarse voice he sang the 
fourth, " I thank Thee, uncreated Sun." 

Hymn 422. Talk with us, Lord, Thyself reveal. 


Hymns and Sacred Poems , 1740 ; Works , i. 304. On a journey. 
The first verse is 


Saviour, who ready art to hear, 

(Readier than I to pray,) 
Answer my scarcely utter d prayer, 

And meet me on the way. 

The original reads 

Talk with me, Lord ; Thyself reveal. 

John Wesley altered me to us in the 1780 Hymn-book. 
Ver. 2 is Eve s tribute to her husband (Paradise Lost, iv. 639), lifted 
into a higher sphere 

With thee conversing, I forget all time, 

All seasons and their change ; all please alike. 

Hymn 423. Thou Shepherd of Israel, and mine. 

Short Hymns on Select Passages of Scripture, 1762 ; lVorks % ix. 362. 
Song of Solomon, i. 7. 

Hymn 424. Open, Lord, my inward ear. 


Hymns and Sacred Poems, 1742; Works, ii. 263. Waiting for 
Christ the Prophet. 
The first verse is 

Christ, my hidden life, appear, 

Soul of my inmost soul ; 
Light of life, the mourner cheer, 

And make the sinner whole. 
Now in me Thyself display, 

Surely Thou in all things art ; 
I from all things turn away. 

To seek Thee in my heart. 

The two verses based on God s revelation of Himself to 
Elijah at Horeb strike a note to which all hearts respond. 

Hymn 425. What shall I do niy God to love. 


Hymns and Sacred Poems, 1742 ; Works, ii. 73. Desiring to Love. 
Two verses are omitted. 


Hymn 426. Love divine, all loves excelling. 

Hymns for those that seek and those that have Redemption in tJie 
Blood of fesus Christ, 1747; Works, iv. 219. 
Ver. 2 is omitted 

Breathe, O breathe Thy loving Spirit, 

Into every troubled breast, 
Let us all in Thee inherit, 

Let us find that second rest ; 
Take away our power of sinning, 

Alpha and Omega be, 
End of faith as its Beginning, 

Set our hearts at liberty. 

In ver. 2 of the original Charles Wesley wrote, Let us all Thy life 

The gain by the omission of ver. 2 is almost incon 
ceivable. John Fletcher touches on its theology. Mr. Wesley 
says second rest, because an imperfect believer enjoys a first 
inferior rest ; if he did not, he would be no believer. 5 Take 
away the power of sinning ? he asks. Is not this expression 
too strong ? Would it not be better to soften it by saying, Take 
away the love of sinning ? [or the bent of the mind towards 
sin]. Can God take away from us our power of sinning without 
taking away our power of free obedience ? 

Hymn 427. Being of beings, God of love. 


Hymns and Sacred Poems, 1739; Works, i. 34. Grace after 

In ver. 2 the original reads, Thine, wholly Thine, we pant to be. 

Hymn 428. Save me, O God ; for Tliou alone. 

Psalm xvi., from The Psalter in English Verse t 1860. 

Dr. Kennedy was born at Summer Hill, near Birmingham, 
1804; head master of Shrewsbury School, 1836-66; Regius 


Professor of Greek at Cambridge, and Canon of Ely, 1867. He 
died at Torquay in 1889. 

Dr. Kennedy also published Hymnolcgia Christiana, 1863. 

Hymn 429. O God, my God, my all Thou art. 
SPANISH ; translated by JOHN WESLEY (36). 

Appeared in Wesley s collection of Psalms and Hymns, 1738, the 
enlarged edition of that published at Charlestown in 1737. IVorks, 
\. 174. In Hymns and Sacred Poems it is headed God our Portion. 
From the Spanish. One verse is omitted 

In holiness within Thy gates 

Of old oft have I sought for Thee : 

Again my longing spirit waits 
That fullness of delight to see. 

Dr. Osborn says, This noble version of Ps. Ixiii. was 
inserted in the book of 1738, and therefore probably translated 
in America. The Spanish author is unknown. 

Wesley writes, on April 4, 1737, I began learning Spanish, in 
order to converse with my Jewish parishioners ; some of whom 
seem nearer the mind that was in Christ than many of those 
who call Him Lord. This hymn may therefore be described 
as the first-fruits of Wesley s new branch of knowledge. He 
certainly lost no time in reaping in these fields. 

Bishop Bickersteth said of the version in his Hymnal Com 
panion, It seems to the editor one of the most melodious and 
perfect hymns we possess for public worship. 

Hymn 430. Nearer, my God, to Thee. 

Mrs. Adams was the younger daughter of Benjamin Flower, 
a bookseller, who was editor and proprietor of the Cambridge 
Intelligencer. He had been sent to Newgate for a defence of 
the French Revolution. There he was visited by Miss Eliza 
Gould, and married her after his term of imprisonment was 
over. Their eldest daughter, Eliza, had a great talent for music, 
and composed tunes for her sister s hymns. Sarah was born at 
Harlow, Essex, February 22, 1805 ; married William Bridges 
Adams, a civil engineer, in 1 834 ; died in London of consumption 


on August 14, 1848, and was buried at Harlow. Eliza Flower 
had died of consumption in 1846. Mrs. Adams s health suffered 
by nursing her sister. Almost her last breath was unconscious 
song. The hymns and the music at both funerals were com 
posed by the sisters. A relative says Sarah was tall and beautiful, 
with noble features, gay and impulsive in manner, and full of 
wit and humour. Her mother died early, and her father under 
took the education of his two girls. She was a member of the 
congregation of Rev. W. J. Fox, Unitarian minister at South 
Place Chapel, Finsbury, and contributed thirteen hymns to the 
Hymns and Anthems published by Charles Fox in 1841. Of 
these, Nearer, my God, to Thee, is the best known. Her 
beautiful hymn, He sendeth sun, He sendeth shower, appeared 
in the same collection, and a rendering from Fenelon, Living 
or dying, Lord, I would be Thine. 3 Her hymns were the 
spontaneous expression of a strong impulse or feeling at the 
moment of composition. She published a dramatic poem in 
four acts in 1841, Vivia Perpetua, and The Flock at the 
Fountain, a catechism and hymns for children, in 1845. Bishop 
Bickersteth, in his annotated edition of the Hymnal Companion, 
says, The editor shrank from appending a closing verse of his 
own to a hymn so generally esteemed complete as this, or he 
would have suggested the following 

There in my Father s home, 

Safe and at rest, 
There in my Saviour s love 

Perfectly blest ; 
Age after age to be 
Nearer, my God, to Thee, 

Nearer to Thee. 

Many attempts have been made to add a touch or two to 
this hymn which might take from it all suspicion of Unitarianism, 
but they have not found favour. The hymn is too complete 
and perfect in form to bear any alteration, and the fact that it 
is based on Jacob s dream at Bethel would make such additions 
an anachronism. 

President McKinley found great comfort from this hymn 
when he was dying. After the battle of Fort Donnelson a 
drummer-boy, whose arm had been torn off by a cannon-ball, 
was found singing with his failing breath, Nearer, my God, to 
Thee. With that comfort as his pillow he died. Edward VH 


told Mr. Stead in 1895 that he thought among serious hymns 
none was more touching or went more truly to the heart 
than this. 

Hymn 431. I lift my heart to Thee. 


This hymn appears in Stray Leaves, a collection of his poems and 
hymns, and was published in 1872. It is headed His and Mine." 
Dr. Allon first introduced it into general notice in his Supplemental 

Mr. Mudie was born at Cheyne Walk, Chelsea. He was 
a stationer and bookseller, and began to lend books in 1842. 
The famous library thus grew up. Mr. Mudie was an active 
Christian worker, and carried on a mission church at Hamp- 
stead, where he secured friends like Dr. Riggtotake occasional 

Hymn -132. My heart is resting, O my God. 

AXXA L. WAR INC; (409). 
Four verses are omitted. 

Miss Waring was the niece of Samuel Miller Waring. She 
published and contributed some hymns to his Sacred Melodies, 
1826. This hymn was published in Hymns and Meditations, 
4th edition, 1854. It is based on Lam. iii. 24: The Lord is 
my portion, saith my soul ; therefore will I hope in Him. 

Hymn -l. i. J. Soldiers of Christ, ari>c. 

Hymns and Sacred Poems, 1749; Works, \. 40. The Whole 
Armour of God. Eph. vi. 13. Sixteen verses. 
The first four verses are given. Ver. 5 reads 

Let truth the girdle be, 

That binds your armour on, 
In faithful, firm sincerity 

To Jesus cleave alone. 

Let faith and love combine, 

To guard your valiant breast : 
The plate be righteousness divine, 

Imputed, and impress d. 


Pope Innocent III stirred up Philip Augustus of France 
and his courtiers to their crusade against the Albigenses by the 
words, Up, soldiers of Christ ! Up, most Christian King ! 
Hear the cry of blood. 

Mr. Stead says this hymn is as inspiriting as the blast of 
the bugle. 

Hymn 434. Surrounded by a host of foes. 


Hymns and Sacred Poems, 17495 Works, v. 301. This is the 
victory. i John v. 4. The eleventh of a series of Hymns for those 
that wait for full Redemption. 

The brave knight Thangbrand, son of the Count of Saxony, 
carried a large shield with a crucifix embossed in gold. Olaf 
the Viking gazed on it in wonder, and when he was told the 
story of the Cross, was so moved that the ecclesiastic gave him 
the shield. He carried it with him everywhere, and to it he 
ascribed his victories and deliverances. 

Hymn 435. Equip me for the war. 

Hymns on God s Everlasting Love, London, 1741 ; Works, iii. 78. 
The second of two hymns on The Lord s Controversy. Twenty-six 
verses. The hymn is made up of verses 2, 3, 4, 7. The following 
verses are an onslaught on the Horrible Decree. 1 
The first verse is 

O all-atoning Lamb, 
O Saviour of mankind, 
If every soul may in Thy name 
With me salvation find ; 
If Thou hast chosen me 
To testify Thy grace, 
(That vast unfathomable sea 

Which covers all our race). 
Ver. 4 

To hate the sin with all my heart, 

But still the sinner love, 
is Pope 

How shall I lose the sin, yet keep the sense, 
And love th offender, yet detest th offence. 

(Eloisa to Abelard, \. 191-2.) 


In ver 4 

Thou hatest all iniquity, 

But nothing Thou hast made, 

is borrowed from the Wisdom of Solomon, xi. 24 (cf. 106) : For 
Thou lovest all the things that are, and abhorrest nothing which 
Thou hast made : for never wouldst Thou have made anything 
if Thou hadst hated it. 

Hymn 436. Omnipotent Lord, my Saviour and King. 

Hymns and Sacred Poems, 17425 Works, ii. 197. The Good 
Fight. I Tim. vi. 12. 

One verse is omitted, For every fight is dreadful and loud. 

Charlotte Bronte describes this hymn in Shirley, chap, ix., 
as sung in Briar Chapel, a large, new, raw, Wesleyan place 
of worship. As there was even now a prayer-meeting being 
held within its walls, the illumination of its windows cast a 
bright reflection on the road, while a hymn of a most extra 
ordinary description, such as a very Uuaker might feel himself 
moved by the Spirit to dance to, roused cheerily all the echoes 
of the vicinage, " O who can explain this struggle for life. :> 

Hynui 437. Jesu, my Lord, mighty to save. 

Hymns and Sacred Poems, 1742; Works, ii. 142. Psalm ex. I. 
Fifteen verses. 

The fust verse is omitted 

The Lord unto my Lord hath said, 

Sit Thou, in glory sit, 
Till I Thine enemies have made 

To bow beneath Thy feet. 
Verses 2, 4, 5, 7, 12 are selected. 

Hymn 438. The Lord is King, and earth submits. 

Hymns and Sacred Poems, 1742; Works, ii. 334. He that 
bclieveth shall not make haste. Isa. xxviii. 16. Part IV. Ver. 4 is 



Hymn 439. Jesus, the Conqueror, reigns. 


Hymns and Sacred Poems, 1749; Works, v. 36. Hymns for 
Believers, No. 27. In sixteen stanzas ; I, 2, 4, 5, 6 are here given. 

Hymn 440. Father, to Thee I lift mine eyes. 

Hymns and Sacred Poems, 1749 ; Works, v. 49. For the 

Hymn 441. Gracious Redeemer, shake. 


Hymns and Sacred Poems, 1749 ; Works, v. 262, Hymns for the 
Watchnight, No. 2. Ten eight-line verses. 

After four verses of laboured rhyme the poet soars up in the fifth 
verse, which commences this hymn. The first verse begins 

Ah, what a wretch am 1 1 
I cannot watch one hour. 

In the original ver. 6 reads, Cause me to trust in Thee. 

Hymn 442. God of all grace and majesty. 

Hymns and Sacred Poems, 1749 ; Works, v. 372. For the fear of 

The hymn is given in full. In line 3 Charles Wesley wrote 
Favour found with Thee, which his brother changed to mercy. 
In ver. 3 the original reads, Than e er reject the gospel-law. 

Hymn 443. I want a principle within. 


Hymns and Sacred Poems, 1749 ; Works, v. 373. For a tender 
conscience. Five verses of eight lines. 

Almighty God of truth and love, 
In me Thy power exert. 


Dr. Bunting said, in the Conference of 1844, that young 
Samuel Bradburn tried to puzzle Mr. Wesley by asking him 
(in open Conference), "Can a man fall from sanctification with 
out losing his justification?" Mr. Wesley took up the hymn- 
book, and gave out, O may the least omission pain. 

Dr. B. Gregory speaks of the notion he had in his school 
days that in case of any clouding of conscience, I must receive 
from heaven a direct and indubitable manifestation, or, as it 
were, notification of my acceptance ; not, perhaps, so vivid as 
at first, but yet assuring and enlivening. I had not yet learnt 
the practical theology of the lines 

O may the least omission pain 

My well-instructed soul, 
And drive me to the blood again 

That makes the -founded whole! 

I had not learnt the art or acquired the habit of a prompt 
recurrence to, and a perfect rest in, the atonement and advocacy 
of our blessed Saviour. How truly Luther says, " He is a good 
(practical) theologian who has firm hold of this truth." 

Hymn 444. Help, Lord, to whom for help I fly. 


Hymns and Sacred Poems, 1749 ; Works, iv. 476. In Temptation. 
No. 10 of a series. 

In ver. 3 the original reads, "XLy feeble hands. 

Hymn 445. Jesus, my Saviour, Brother, Friend. 


Hymns and Sacred Poems, 1742; Works, ii. 271. Watch in all 
things. 2 Tim. iv. 5. Fifteen verses. The first seven are given 
here ; the next four in Xo. 446. 

Hymn 446. Pierce, fill me with a humble fear. 

Hymns and Sacred Poems, 1742; Works % ii. 272. Part of the 
same hymn as 445. 


Hymn 447. Hark, how the watchmen cry. 


Hymns and Sacred Poems, 1749 ; Works ; v. 271. Hymns for the 
Watchnight, No. 8. Twelve verses. Verses I, 4, 9, 10 are selected 
to make this hymn. 

Hymn 448. Ah! Lord, with trembling I confess. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, x. 165. 
Matt. v. 13. 

Hymn 449. Come, O Thou Traveller unknown. 


Hymns and Sacred Poems, 1742; Works, ii. 173. Wrestling 
Jacob. Gen. xxxii. 24-31. 
Ver. 5 is omitted 

Tis all in vain to hold Thy tongue, 
Or touch the hollow of my thigh ; 
Though every sinew be unstrung, 

Out of my arms Thou shalt not fly ; 
Wrestling I will not let Thee go 
Till I Thy name, Thy nature know. 
And ver. 7 

My strength is gone, my nature dies, 
I sink beneath Thy weighty hand, 
Faint to revive, and fall to rise ; 

I fall, and yet by faith I stand, 
I stand, and will not let Thee go, 
Till I Thy name, Thy nature know. 

In the obituary of his brother, presented to the Conference 
of 1788, John Wesley says, His least praise was his talent for 
poetry, although Dr. Watts did not scruple to say that that 
single poem, " Wrestling Jacob," was worth all the verses he 
himself had written. 

James Montgomery (Christian Psalmist, p. xxiv.) regards the 
poem as among the author s highest achievements ; in which, 
with consummate art, he has carried on the action of a lyric 
drama ; every turn in the conflict with the mysterious Being 
against whom Jacob wrestles all night being marked with 
precision by the varying language of the speaker, accompanied 
by intense, increasing interest, till the rapturous moment of 


discovery, when he prevails, and exclaims, " I know Thee, 
Saviour, who Thou art. " Thomas Jackson says, It applies 
with admirable ingenuity and tact the patriarch s mysterious 
conflict, and the happy result to which it led, to the process of 
an awakened sinner s salvation. 

Charles Wesley says in his Journal for Sunday, May 24, 
1741, I preached on Jacob wrestling for the blessing. Many 
then, I believe, took hold on His strength, and will not let 
Him go, till He bless them, and tell them His name. This 
was in Bristol. On July 16 he took the same subject in 
Cardiff. On October 6, 1743, that was his theme at the 
Foundery. I promised the Society an extraordinary blessing, 
if they would seek the Lord early the next morning. On 
June 12, 1744, he has a glorious time in London. Many 
wept with the angel, and made supplication, and were en 
couraged to wait upon the Lord continually. We find him 
preaching on the same subject at Dublin, February 7 and 
March 7, 1748; at Bristol, May 20, 1748, and January 29, 1749. 

Ver. i has supplied a voice for many a lonely heart. A 
fortnight after his brother s death, John Wesley broke down at 
Bolton when he tried to give out the lines 
My company before is gone, 

And I am left alone with Thee. 

He burst into a flood of tears, sat down in the pulpit, and 
buried his face in his hands. The singing ceased, and all the 
congregation wept together. In a little while Wesley recovered 
himself, and was able to proceed with that ever-memorable 

Dean Stanley quoted the same verse at the unveiling of the 
Wesley tablet in Westminster Abbey in 1876. The pathos of 
that touching reference to Lady Augusta Stanley, in all the first 
bitterness of the dean s great bereavement, was indescribable. 

Hymn 450. Yield to mo now ; for I aru weak. 

The second part of Hymn 449. Hymns and Sacred Poems t 1742 ; 
Works, ii. 175. In vcr. 5, the punctuation of 1875, which suggested 
that Jacob was disabled by the sun, has been altered 
The Sun of righteousness on me 

Hath rose with healing in His wings, 
Withered my nature s strength. 


Hymn 451. From trials unexempted. 

Hymns on the Four Gospels (left in MS.) ; Works, x. 182. Part of a 
hymn of twenty verses on The Lord s Prayer. The original of ver. 2 
reads, Till pain and life are past. 

Hymn 452, Lead me not into temptation, 

Hymns on the Four Gospels (left in MS.) ; Works, x. 184. Matt. 
vi. 13. 

Hymn 453. Christian! seek not yet repose. 

In her Morning and Evening Hymns for a Week, 1839. It is 
assigned to Wednesday morning, and is headed Watch and pray, 
that ye enter not into temptation. 

Hymn 454, Oft in danger, oft in woe, 


Kirke White was born in 1785 at Nottingham, where his 
father was a butcher. His mother kept a boarding-school. 
He began to write poetry as a boy. He entered a lawyer s 
office, but went to Cambridge in 1804 to study for the ministry. 

Henry Martyn writes to his friend, John Sargent, from St. 
John s College, on June 30, 1803 : Dealtry has heard about a 
religious young man of seventeen, who wants to come to 
College, but has only ^20 a year. He is very clever, and 
from the perusal of some poems which he has published, I 
am much interested in him. His name is H. K. White. 
William Wilberforce sent White to St. John s, at Simeon s 
request, and there Martyn showed him much kindness. His 
diary says, Mr. K. White, of Nottingham, breakfasted with me. 

He seemed marked out for high honour, but destroyed his 
health by over-application to study, and died in 1806 in his 
twenty-second year. Southey published his Remains. The 
entire literary young manhood of England and America 


seemed moved with sympathy. Byron wrote a lament in 
English Bards and Scotch Reviewers 

Unhappy White ! while life was in its spring, 

And thy young muse just waved her joyous wing, 

The spoiler came ; and all thy promise fair 

Has sought the grave, to sleep for ever there. 

Oh ! what a noble heart was here undone, 

When Science self destroy d her favourite son 1 

Yes, she too much indulged thy fond pursuit ; 

She sow d the seeds, but Death has reap d the fruit. 

Twas thine own genius gave the final blow, 

And help d to plant the wound that laid thee low. 

So the struck eagle, stretch d upon the plain, 

No more through rolling clouds to soar again, 

View d his own feather on the fatal dart, 

And wing d the shaft that quiver d in his heart. 

The first verse of this hymn is by Kirke White. It is given 
in Collyer s Hymns, 1812 : The Christian soldier encouraged, 
i Tim. vi. 12. H. K. White 

Much in sorrow, oft in woe, 
Onward, Christians, onward go, 
Fight the fight, and worn with strife, 
Steep with tears the bread of life. 

Onward, Christians, onward go, 
Join the war, and face the foe : 
Faint not much doth yet remain, 
Dreary is the long campaign. 

Shrink not, Christians will ye yield ? 
Will ye quit the painful field ? 
Fight till all the conflict s o er, 
Nor your foemen rally more. 

But when loud the trumpet blown 
Speaks their forces overthrown, 
Christ, your Captain, shall bestow 
Crowns to grace the conqueror s brow. 

Dr. Collyer says that the hymn was written on the back of 
one of Kirke White s mathematical papers, and was so mutilated 
that he had to add the last six lines. In his Christian Psalmody, 
1833, the Rev. E. Bickersteth altered White s first verse to the 
form given in The Methodist Hymn-Book. The other three 
verses were written by Miss Fuller-Maitland (1809-79), when a 


girl of fourteen, and were published by her mother in Hymns 
for Private Devotion, 1827. The last verse begins, Onward 
then to battle move. 

Miss Maitland married a Mr. Colquhoun. 

Hymn 455. Onward ! Christian soldiers. 

This Processional was printed in the Church Times ; 1865. 

The Rev. S. Baring-Gould was born at Exeter, January 28, 
1834 ; Rector of Lew-Trenchard, 1881, and Lord of the Manor. 
His Lives of the Saints and his stories have won him high 
literary reputation. His name is said to be attached to more 
works in the British Museum than that of any living author. 
One verse is generally omitted. The writer thought that the 
hymn was sung in many religious communities where such 
words would be absurd 

What the saints established 

That I hold for true, 
What the saints believed 

That believe I too. 
Long as earth endureth 

Men that Faith will hold 
Kingdoms, nations, empires, 

In destruction rolled. 

The hymn was written for the school children at Horbury 
Bridge, near Wakefield, where Mr. Baring-Gould was then 
curate. They had to march a long way from the church to 
the scene of their school-treat, with banners waving. Sullivan 
was afraid that his tune would be too brassy and martial, 
and was surprised at its popularity. 

Hymn 456. I need Thee every hour. 

Mrs. Hawks was born in Horsick, New York, and lived for 
many years in Brooklyn. She wrote much for Sunday-school 
hymn-books. I need Thee was written in April, 1872. 


Hymn -157. O that I could in every place. 


Short Hymns on Select Passages of Scripture (left in MS. ) ; Works, ix. 
276. Ps. xvi. 9 : I have set God always before me, &c. 

Hymn 458, O it is hard to work for God, 

F. W. FABER, D.D. (54). 
In Jesus and Mary, 1849, entitled The Right must Win. 

Hymn 459. Shall I, for fear of feeble man. 

JOHANN JOSEPH WlXCKLER (1670-1722) ; translated by JOHN 
WESLEY (36). 

1 Sollt ich aus Furcht vor Menschenkindern. Torsi s Gesan-RucJi, 
1708. Hymns and Sacred Poems, 1739; Works, i. 177. Boldness 
in the Gospel. Ten verses. Three verses are here omitted. One is 
sorry to lose them, for all are good, but the original form is too long 
for public worship. In ver. 4, the reading of 1739 is Or the world s 

Winckler was son of the town clerk of Lucka, and studied 
at Leipzig when A. H. Francke and J. C. Schade were holding 
their Bible readings. His sympathies were thus enlisted with 
the Pietist Movement. In 1692 he was appointed Preacher at 
St. George s Hospital, Magdeburg. He visited England in 
1697, and in 1698 became diaconus of Magdeburg Cathedral. 
He died at Magdeburg in 1722. 

This hymn on constancy and boldness in bearing witness 
for Christ well represents Winckler s spirit. He encountered 
much opposition in Magdeburg through the stand he made 
against theatre-going, and his effort to bring about a closer 
union between the Lutheran and Reformed Churches. Miss 
Winkworth describes this as one of the standard hymns of 

On June 26, 1738, Mrs. Delamotte sharply attacked Charles 
Wesley for his sermon on faith and his brother s teaching in 
the presence of his friend, the Rev. Henry Piers, Vicar of 
Bexley, and others. It is hard people must have their children 
seduced in their absence. If every one must have your faith, 


what will become of all the world ? After this stormy interview, 
Charles Wesley says, I joined with Mr. Piers in singing 

Shall I for fear of feeble man, 
Thy Spirit s course in me restrain ? 

and in hearty prayer for Mrs. Delamotte. 

On March 16, 1740, when Mr. Henry Seward met him at 
Bengeworth with threats and revilings, Charles Wesley says, 
I began singing 

Shall I for fear of feeble man, 
Thy Spirit s course in me restrain ? 

Whitefield loved this hymn. In writing to Wesley from 
Philadelphia in 1 764, he says, Fain would I end my life in 
rambling after those who have rambled away from Jesus 

For this let men despise my name ; 
I d shun no cross ; I d fear no shame ; 
All hail reproach ! 

In 1770 he quotes the lines again after the words, All must 
give way to gospel-ranging. Divine employ ! 

Hymn 460. I m not ashamed to own my Lord, 


Hymns and Spiritual Songs, 1709. 

Few men have been so beloved or so blessed to the young 
men of Scotland as Professor Henry Drummond, the friend 
and helper of Mr. Moody, the author of Natural Law in the 
Spiritual World and of the lovely little prose poem on The 
Greatest Thing in the World. When he lay dying at Tunbridge 
Wells, at the age of forty-five, on the last Sunday evening of his 
life, March 7, 1897, his friend and physician, Dr. Barbour, played 
hymn-tunes to him, as he usually did. There was no response 
to Lead, kindly Light, or Peace, perfect peace ; so he tried 
Martyrdom, an old favourite of Drummond s, and before 
many bars had been played he was beating time with his 
fingers on the couch. When Dr. Barbour began to sing the 
54th paraphrase, I m not ashamed to own my Lord, 3 his 


friend s voice joined in clear and strong through the verse, 
I know that safe with Him remains, to the end. When it 
was finished, he said, Nothing can beat that, Hugh. Then 
he was weary and quiet. On the following Thursday he passed 
to his rest. 

Dr. Leifchild visited an old friend, a minister, whose mind 
was failing. He did not recognize his visitor. Well, he said, 
I see you do not know me ; do you know Jesus, whom I serve 
in the gospel? He started and looked up, as if just aroused 
from sleep; when, lifting up his eyes, he exclaimed 

Jesus, my God ! I know His name ; 

His name is all my trust ; 
Nor will He put my soul to shame, 

Nor let my hope be lost. 

Uyinn 461. Jesus ! and shall it ever be, 

This hymn was published by J. Grigg in Four Hymns on Divine 
Subjects, wherein the patience and love of our divine Saviour is displayed, 
1765. In the Gdspel Magazine, April, 1774, it has the heading, Shame 
of Jesus conquer d by love. By a youth of ten years. In Rippon s 
Baptist Selection, 1/87, it is given altered by B. Francis. 

The revision is so interesting that we give the 1765 form 
in full- 
Jesus ! and shall it ever be 1 
A mortal man ashamed of Thee ? 
Scorn d be the thought by rich and poor ; 
O may I scorn it more and more ! 

Ashamed of Jesus ! sooner far 
Let evening blush to own a star. 
Ashamed of Jesus ! just as soon 
Let midnight blush to think of noon. 

Tis evening with my soul till He, 
That Morning Star, bids darkness flee ; 
He sheds the beam of noon divine 
O er all this midnight soul of mine. 

Ashamed of Jesus ! shall yon field 
Blush when it thinks who bids it yield ? 
Yet blush I must, while I adore, 
blush to think I yield no more. 



Ashamed of Jesus ! of that Friend 
On whom for heaven my hopes depend ! 
It must not be ! be this my shame, 
That I no more revere His name. 

Ashamed of Jesus ! yes, I may, 
When I ve no crimes to wash away j 
No tear to wipe, no joy to crave, 
No fears to quell, no soul to save. 

Till then (nor is the boasting vain), 
Till then I boast a Saviour slain : 
And oh, may this my portion be, 
That Saviour not ashamed of me ! 

Joseph Grigg, born somewhere between 1720-8, was the son 
of poor parents. In 1743 he became assistant minister at Silver 
Street Presbyterian Church, London. He retired from this post 
in 1747, on his marriage to a lady of property, the widow of 
Colonel Drew, and lived at St. Albans. He died at Walthamstow, 
October 29, 1768. Behold a Stranger at the door, and Jesus ! 
and shall it ever be, are the hymns by which he is chiefly known. 
His published works number more than forty. 

Benjamin Francis (1734-99), born in Wales, studied at 
Bristol Baptist College, became Baptist minister at Sodbury. 
In 1757 he removed to Horsley (afterwards called Shortwood), 
in Gloucestershire, where he had a successful ministry of forty- 
two years. His Welsh hymns have been very popular. 

Hymn 462. Stand up ! stand up for Jesus. 

Dr. Duffield was the son of a Presbyterian minister, born at 
Carlisle, Pennsylvania, in 1818. He became Presbyterian 
pastor in 1840. He died in 1888. In Lyra Sacra Americana, 
1868, p. 298, he says of this hymn, I caught its inspiration 
from the dying words of that noble young clergyman, Rev. 
Dudley Atkins Tyng, Rector of the Epiphany Church, Phila 
delphia. His last words were a message to the Young Men s 
Christian Association and the ministers associated with it in the 
noonday prayer-meeting during the great revival of 1858, usually 
known as "The Work of God in Philadelphia" : "Tell them to 
stand up for Jesus : now let us sing a hymn." As he had been 


much persecuted in those pro-slavery days for his persistent 
course in pleading the cause of the oppressed, it was thought 
that these words had a peculiar significance in his mind ; as if 
he had said, "Stand up for Jesus in the person of the down 
trodden slave (Luke v. 18). " 

Dr. Duffield describes Mr. Tyng as one of the noblest, 
bravest, manliest men he ever met. The Sabbath before his 
death he preached, in the immense edifice known as Jayncs 
Hall, one of the most successful sermons of modern times. Of 
the five thousand men there assembled, at least one thousand, 
it is believed, were slain of the Lord. His text was Exod. x. 11, 
and hence the allusion in the second verse of the hymn. The 
following Wednesday, leaving his study for a moment, he went 
to the barn floor, where a mule was at work on a horse-power, 
shelling corn. Patting him on the neck, the sleeve of his silk 
study gown caught in the cogs of the wheel, and his arm was 
torn out by the roots ! His death occurred in a few hours. 
Never was there greater lamentation over a young man than 
over him, and when Gen. 1. 26 was announced as the text for 
his funeral sermon, the place at once became a Bochim, and 
continued so for many minutes. 

Dr. Duffield continues, The following Sunday the author 
of the hymn preached from Eph. vi. 14, and the above verses 
were written simply as the concluding exhortation. The super 
intendent of the Sunday school had a fly-leaf printed for the 
children ; a stray copy found its way into a Baptist newspaper ; 
and from that paper it has gone, in English, in German, and in 
Latin translations, all over the world. The first time the author 
heard it sung outside of his own denomination was in 1864, as 
the favourite song of the Christian soldiers in the army of the 

Hymn 463. Who is on the Lord s side? 
F. R. HAVERGAL (330). 

Home Missions, October 13, 1877 ; published in Loyal Responses ; 
1878, headed On the Lord s side. Based on I Chron. xii. 18. The 
second verse is omitted 

Not for weight of glory, 

Not for crown and palm, 
Enter we the army, 

Raise the warrior-psalm. 


Hymn 464. Light of the world, Thy beams I bless. 

Hymns and Sacred Poems, 1749; Works, v. 17. Hymns for 
Believers. The way of duty the way of safety. The hymn begins, 
Are there not in the labourer s day. 

Verses r and 2 are taken from this hymn, verses 3-5 from But 
can it be, that I should prove, Hymns and Sacred Poems, 1 749, In 
Temptation. Hymn 13 (Works, iv. 479). 

In ver. 3 the original reading is My Keeper be. 

Hymn 465. Worship, and thanks, and blessing. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 237. Written after a deliverance 
in a tumult. 

Two verses are omitted 

5. Safe as devoted Peter 

Betwixt the soldiers sleeping, 

Like sheep we lay 

To wolves a prey, 
Yet still in Jesu s keeping. 
Thou from the infernal Herod, 
And Jewish expectation, 

Hast set us free : 

All praise to Thee, 
O God of our salvation. 

Ver. 3, cf. Milton 

As on dry land, between two crystal walls, 
Awed by the rod of Moses so to stand 
Divided till his rescued gain their shore. 

(Paradise Lost, xii. 1. 196-8.) 

One of the fiercest riots Charles Wesley ever faced was that 
at Devizes in February, 1747. The Rev. John Meriton, a 
clergyman from the Isle of Man, who died in 1753 and spent 
his last years in accompanying and helping the Wesleys, was his 
companion. The mob surrounded the house where they were 
staying, broke the windows, tore down the shutters, blocked the 


door with a wagon. Next day they poured water on the house 
with a hose. A constable carried this off, but they obtained 
the larger engine, flooded the rooms, and destroyed the furni 
ture. The mob untiled the roof that they might get hold of 
the Methodist preacher. At last the friends mounted their 
horses, and were escorted out of the town by the constable and 
his posse. We rode a slow pace up the street, the whole 
multitude pouring along on both sides, and attending us with 
loud acclamations. Such fierceness and diabolical malice I 
have not seen in human faces. We felt great peace and 
acquiescence in the honour done us, while the whole town were 
spectators of our march. When they reached Wrexal, We 
joined in hearty praises to our Deliverer, singing the hymn, 
" Worship, and thanks, and blessing," &.c. The hymn implies 
that it was written before this visit to Devizes. Mr. W. C. 
Sheldon {Proceedings of Wesley Historical Society, vol. iv. 
p. 57) makes out a strong case for the composition of the hymn 
at Walsall after the riots of October 20, 1743, when John Wesley 
was dragged about for three hours by the mobs of three towns. 
Charles Wesley welcomed him to Nottingham next clay. My 
brother came, delivered out of the mouth of the lion. He looked 
like a soldier of Christ. His clothes were torn to tatters. 
Charles Wesley visited the scene of the riot on the 25th, 
and Mr. Sheldon thinks, from a comparison between his 
y<7r<z/ and the hymn, that this was the moment of its birth. 
The riots at St. Ives in the previous July may have helped to 
shape the hymn. 

Hymn 466. A safe stronghold our God is still. 

MARTIN LUTHER (173) ; translated by THOMAS CARLYLE 

Heine says, A battle-hymn was this defiant song with 
which he and his comrades entered Worms [April 16, 1521]. 
The old cathedral trembled at these new notes, and the ravens 
were startled in their hidden nests in the towers. This hymn, 
the Marseillaise Hymn of the Reformation, has preserved its 
potent spell even to our days, and we may yet soon use again 
in similar conflicts the same mailed words. It was first printed 
in 1529, entitled Der 46 Psalm. Deus noster refugium et 
virtus. It may have been written for the Diet of Speyer (April, 


1529), where the German princes made that protest against the 
revocation of their privileges, which earned them the name 

The great chorale by Luther was published with the hymn 
in 1529. Words and music soon spread over Germany. It 
became the National Hymn and the battle-song of the nation. 
It was Luther s stay in some of the darkest hours of his life. 
Often in later troubles he would say to Melanchthon, Come, 
Philip, let us sing the 46th Psalm. The first line of the hymn 
is inscribed on Luther s monument at Wittenberg. When 
Melanchthon and two of his comrades were banished from 
Wittenberg in 1547, they were greatly comforted by hearing a 
little girl sing this hymn in the street as they entered Weimar. 
Sing on, dear daughter mine, said Melanchthon ; thou 
knowest not what great people thou art now comforting. 

The Elector Frederic III, when asked why he did not 
build more fortresses, replied, Ein feste Burg ist unser Gott. 
Gustavus Adolphus, at the head of his army, sang the hymn to 
the accompaniment of trumpets on the morning of the battle 
of Leipzig, September 17, 1631, and at Liitzen next year, where 
victory was bought at the cost of the king s life. Frederick the 
Great used to call it God Almighty s Grenadier March. Ranke 
speaks of it as the production of the moment in which Luther, 
engaged in a conflict with a world of foes, sought strength in 
the consciousness that he was defending a divine cause which 
could never perish. 

Thomas Carlyle s version, given in an article on Luther s 
Psalm in Eraser s Magazine, 1831, has all the fire and force 
of the original, which he compares to a sound of Alpine 
avalanches, or the first murmur of earthquakes. Sixty-three 
translations are noticed in the Dictionary of Hymnology, 
which describes Carlyle s as the most faithful and forcible of 
all the English versions. 

A great revival broke out in Moravia in 1720 at the town 
in which David Nitschmann was living. The Jesuits got the 
meetings prohibited, but they were still held wherever pos 
sible. Once a hundred and fifty people were in Nitschmann s 
house, when the officers broke in. The congregation began 
to sing And were the world all devils o er. Twenty house 
holders were sent to prison. Nitschmann was treated with 
special severity, but escaped and joined the Moravians at 
Herrnhut, where he became a bishop. He was one of Wesley s 


companions on board the ship in which he sailed to Georgia in 
1735, and when the young clergyman was perplexed as to Miss 
Hopkey he consulted htm. The matter was laid before the 
elders of the Moravian Church, and Nitschmann was their 
mouthpiece in advising him to proceed no further in the 

The exiles who had been driven out of Salzburg for their 
Protestant faith, arrived outside Kauffbeyern one December 
night in 1731, after the gates were shut. Whilst they waited 
to know whether the townsfolk would admit them, they sang 
Luther s hymn with great devotion. Orders were soon given 
for their reception, and some of them had lodgings assigned 
them in the Protestant inns, whilst many were received into 
private houses, not without many tears. There were eight 
hundred of them, and when arrangements had been completed 
for distributing them in various towns, they attended a service 
at Trinity Church, which concluded with the hymn " God is 
our Refuge in distress," which was sung only by themselves. 
Being dismissed by the citizens with innumerable blessings, 
they took their several roads in God s name, like so many 
flocks of sheep, with great patience and humility. The third 
part of the exiles went to Ulm, singing all the way from the 
Danube Gate to the Town House, God is our Refuge in dis 
tress, and He that confides in his Creator. Other exiles 
followed, and in England .33,000 was raised to help them. 
General Oglethorpe conducted a party of them to America in 
November, 1732, and by them the town of Savannah, where 
John Wesley ministered, was laid out. 

Hymn 407. Peace, doubting heart! my God s I am. 


Hymns and Sacred fci rtis, 1739; Works, i. 135. Headed Isa. 
xliii. 1-3. 

Wesley once nerved the fishermen for a stormy passage 
from St. Ives to the Scilly Islands by singing with great vigour 
the verse, When passing through the watery deep. 

Just before the Maria mail-boat struck on the reefs near 
Antigua in February, 1826, little Willy White, one of the mis 
sionary children on board, gave out, with an emphasis and 
seriousness which were much noticed, the verse, Though waves 
and storms go o er my head, and talked to his small companions 



about Jonah and other Bible stories. Mrs. Jones, wife of one 
of the missionaries, was much comforted by the verse, Jesus 
protects ; my fears, be gone ! and sang When passing through 
the watery deep. The mail-boat broke up, and all the party 
were drowned five missionaries, two missionaries wives, four 
children, and two nurses save Mrs. Jones, who was rescued 
on Friday morning, after being in the water from Tuesday 
morning. In 1832 she married Mr. Hincksman, of Preston. 
On her death-bed in April, 1859, when she could scarcely speak, 
she asked that the hymn which had comforted her in that time 
of shipwreck might be sung, and found that it was still full of 
strong consolation. 

James Hoby, who served Methodism nobly for many years 
at Great Queen Street, London, told his friends that he wished 
them to join in singing this hymn when death should seize on 
him. He was suffering from heart disease, and was warned by 
his doctor that his illness would terminate suddenly. 

A Methodist preacher in Louisiana once lost his way in a 
swamp, and after thirty-six hours starvation, reached a settle 
ment, where he asked for food and lodging. The widow and 
her daughters were afraid of such a visitor, and refused his 
request, but gave him permission to warm himself by the fire. 
As he stood on the hearth he sang this hymn through. The 
whole household was soon in tears, and for a week he remained 
the welcome guest of the people who had at first refused him 

Hymn 468. To the haven of Thy breast. 

Hymns and Sacred Poems, 1742; Works, ii. 206. Isa. xxxii. 2. 
Two verses are omitted. 

Hymn 469. Thee, Jesus, full of truth and grace. 

Hymns and Sacred Poems, 1749; Works, v. 164. 

John Elam, who entered the Wesleyan ministry in 1848, and 
died in 1851, repeated this hymn just before the close of his 
short life, applying ver. 3 to himself with peculiar emphasis, 
1 / see, my Guide. 


Hymn 470. Saviour of all, what hast Thou done. 

Hymns and Sacred Poems, 1749 ; Works, v. 148. The Trial of 
Faith, No. 6. Two verses are omitted. 

Vcr. 4, Here let me ever, ever stay, is Yet here for ever, ever 
must I stay." Pope s Eloisa to Abelard, \. 171. 

Hymn 471. Come on, my partners in distress. 


Hymns and Sacred Poems, 1749 ; Works, v. 168. For the Brother 

Three verses are omitted. Ver. 3 reads, \Vlio suffer for our 
Master here. 

Montgomery says the hymn anticipates the strains of the 
redeemed, and is written almost in the spirit of the Church 

The wife of Henry Moore, Wesley s executor and biographer, 
asked her sister, Mrs. Rutherford, to sing this hymn when she 
was dying, in 1813. They had been speaking of friends in 
heaven, and Ann Moore said she should soon see them all. 
She and her sister, Isabella Young, were converted under 
Wesley s ministry at Coleraine in June, 1778, and were greatly 
beloved by the Wesleys. Ann was then about twenty-one. They 
both married Methodist preachers. Wesley says in his Journal 
for June 6, 1778, In the evening I saw a pleasing sight. A few 
days ago a young gentlewoman, without the knowledge of her 
relations, entered into the Society. She was informed this 
evening that her sister was speaking to me upon the same 
account. As soon as we came into the room, she ran to her 
sister, fell upon her neck, wept over her, and could just say, " O 
sister, sister ! " before she sunk down upon her knees to praise 
God. Her sister could hardly bear it ; she was in tears too, 
and so were all in the room. Such are the first-fruits at 
Coleraine. May there be a suitable harvest ! 

Hymn 472. Cast on the fidelity. 

Hymns for the Use of Families, 1767 ; Works, vii. 61. 


Hymn 473. Father, in the name I pray. 


Hymns for the Use of Families, 1767; Works, vii. 60. It begins, 
Lord, I magnify Thy power. Two verses are omitted. 

This was one of the favourite hymns of Dr. Osborn s father, 
and he often asked for it to be read to him during the last days 
of his life at Rochester. 

Hymn 474. Eternal Beam of light divine. 

Hymns and Sacred Poem:, 1739; Works, i. 128. In Affliction. 

George Eliot makes Dinah Morris sing this hymn as she 
sweeps and dusts the room in which Adam Bede had been 
writing the night before. She opened the window and let 
in the fresh morning air, and the smell of the sweetbriar, and 
the bright low-slanting rays of the early sun, which made a 
glory about her pale face and pale auburn hair as she held 
the long brush, and swept, singing to herself in a very low tone 
like a sweet summer murmur that you have to listen for very 
closely one of Charles Wesley s hymns, " Eternal Beam of 
light divine." Verses I, 2, 5 are those given in Adam Bede. 

Hymn 475. Thovi Lamb of God, Thou Prince of 

C. F. RICHTER ; translated by JOHN WESLEY (36). 

Stilles Lamm und Friedefiirst, on the following of Christ the 
Lamb of God (Rev. xiv. 4), is given in Freylinghausen s Neues 
geistreiches Gesang-Buch, 1714. In the edition of 1718, it is entitled, On 
the name Agneta, which may be derived from Agnus, which in German 
is called a Lamb. 

Wesley s translation is in his Charlestown Psalms and Hymns, 1737, 
and in Hymns and Sacred Poems, 1739. 

Christian Friedrich Richter, born at Sorau, in Brandenburg, 
1676, became physician to Francke s institutions in 1699. 
He and his younger brother made many important chemical 
experiments, for which Richter prepared himself by special 
prayer. His Halle Medicines were widely used. Helis one 


of the most important of the Pietist hymn-writers, and his work 
is marked by fervent piety, childlike love to God, and deep 
spiritual experience. He died at Halle n 1711. 

Hymn 470. O Thou, to whose all-searching sight. 

ZINZENDORF (69) ; translated by JOHN WESLEY (36). 

Seelenbriiutigam, O du Gotteslamm ! was written Septeml>cr, 
1721; published in his Sammlung, Leipzig and Gorlitz, 1725. Wesley s 
translation appeared in Psalms and Hymns, 1 738 ; Hymns and Sacred 
Poems, 1739. Works, i. 134. 

The reading of 1739 is 

Ver. I, O hurst these bonds, and set it free. 

Ver. 4, \Vhere rising floods my head o erflow. The alteration to 
sou) robs the fourth line of its point, but it is Wesley s own change. 

Ver. 4 is based on J. A. Freylinghausen s Wer ist wohl wie du 

Hymn 477. Comfort, ye ministers of grace. 


Hymns and Sacred Poems, 1742 ; Jft r&s, ii. 165. Two verses 
from the fourth part of a hymn, Groaning for Redemption. 

Hymn 478. In time of tribulation. 

Psalm Ixxvii. in Songs of Zion, 1822. 

Hymn 479. Sometimes a light surprises. 

Olney Hymns, 1779, headed Joy and Peace in believing. 

Dr. Andrew Bonar says that the last words which R. M. 
McCheyne, that saint of Scotland, heard, and the last he seemed 
to understand, were those of Cowper s hymn, which his sister 
quoted to him four days before his death. Then delirium came 
on, and he gradually passed away. 


Hymn 4.80. Commit thou all tliy griefs. 

GERHARDT (163) ; translated by JOHN WESLEY (36). 

Befiehl du deine Wegc appeared in Criiger s Praxis, 1656, 
Frankfurt edition. 

Wesley s translation is given in Hymns and Sacred Poems, 1739 ; 
Works, i. 125. 

Lauxmann calls it the most comforting of all the hymns 
that have resounded on Paulus Gerhardt s golden lyre, 
sweeter to many souls than honey and the honey-comb. It 
soon spread over Germany. It was sung in 1743, when the 
foundation-stones were laid of the first Lutheran church in 
Philadelphia, and again at the opening service. When 
Napoleon was bent on crushing Germany, Queen Louise of 
Prussia wrote in her diary at Ortelsburg, on December 5, 1806, 
Goethe s lines from Wilhelm Meister, which Carlyle renders 

Who never ate his bread in sorrow, 
Who never spent the darksome hours, 

Weeping and watching for the morrow, 
He knows ye not, ye gloomy Powers. 

To earth, this weary earth, ye bring us, 

To guilt ye let us heedless go, 
Then leave repentance fierce to wring us : 

A moment s guilt, an age of woe ! 

Then drying her tears, she went to her harpsichord and played 
and sang this hymn. Lauxmann writes, Truly a hymn which, 
as Luther s " Ein feste Burg," is surrounded by a cloud of 

The Dictionary of Hymnology says of Wesley s translation, 
Though free, it has in far greater measure than any other caught 
the ring and spirit of Gerhardt. 

A German peasant called Dobyr, living in a village near 
Warsaw, was to be turned out next day, with his family, into 
the snow, because he could not pay his rent. He prayed and 
sang this hymn with his family. As they reached the last verse, 
a raven, which his grandfather had tamed and set at liberty, 
tapped at the window. In its bill was a ring set with precious 
stones. The peasant took it to his minister. It belonged to 
King Stanislaus. When the minister told him the story he sent 


for Dobyr, gave him a handsome reward, and next year built 
him a nesv house and filled its cattle-sheds from his own estates. 
Over the door was an iron tablet, bearing the representation of 
a raven with a ring in its bill, and the verse 

Thou everywhere hast sway, 
And all things serve Thy might ; 
Thy every act pure blessing is, 
Thy path unsullied light. 

Hymn 481. Give to the winds thy fears. 
GERHARDT (163) ; translated by JOHN WESLEY (36). 
The second part of 480. Worts, i. 127. 

When Whitefield was on board ship in September, 1769, 
ready to sail on his last voyage to America, he wrote to 
Wesley: Duty is ours. Future things belong to Him, who 
always did, and always will, order all things well. 

Leave to His sovereign sway, &c. 

On February 9, 1796, Zachary Macaulay sent some books 
to Miss Mills, whom he afterwards married. He says, The 
small hymn-book was my companion in hunger and nakedness 
and distress. We must no doubt make many allowances for 
the peculiarities of Methodism ; but, on the whole, as the 
frequent marks of approbation will show you, it pleases me 
much. One of them beginning, "Give to the winds thy fears," 
has often cheered my mind as I viewed the desolation caused 
by the French visit. This refers to the invasion at Sierra 
Leone, of which he was then governor. 

William Dawson died on July 4, 1841, at Colne, in Lanca 
shire, where he had gone to preach. The night before he had 
chosen the hymns to be used in the service, but in the early 
morning he was found struggling for breath. He was helped 
to a chair, and leaning back in it, he feebly grasped his staff 
and spoke a few farewell words to the loving friends who hung 
over him in distress precious words, that showed how calm, 
clear, and bright burnt the rlame of his spirit s life, of his 
Christian hope. 

Let us in life, in death, 
Thy steadfast truth declare, 


were the last syllables he could frame clearly. Trying to add 
the concluding lines of the verse 

And publish with our latest breath 
Thy love and guardian care 

utterance failed him. He crossed his hands over his breast, 
and without a struggle entered on his Master s joy. 

He had written to a friend some weeks before, The pins 
of my tabernacle must loosen, and the canvas must have its 
rents and holes. The leading wish of my heart is, as expressed 
in the hymn which I often say and sing 

Let me in life, in death, 
Thy steadfast truth declare, 
And publish with my latest breath 
Thy love and guardian care. 

(Miss Reeling s William Dawson.) 

Hymn 482. Away, my needless fears. 


Hymns and Sacred Poems, 1749; Works, v. 448. Hymns for 
Christian Friends, No. 35. Ten verses of eight lines. 

In the original, ver. I reads, That calms my stormy breast. 

Hymn 483. My Father knows the things I need. 


Hymns on the Four Gospels (left in MS.) ; Works, x. 190. Ver. I 
is from No. 128 of that collection, ver. 2 from 124, ver. 3 from 125, 
ver. 4 from 126. 

Hymn 484. Thy way, not mine, O Lord. 
DR. H. BONAR (70). 

Appeared in Hymns of Faith and Hope, 1857. The first of the 
three volumes of his collected poems. Another verse appears in the 

Choose Thou for me my friends, 

My sickness or my health ; 
Choose Thou my cares for me, 

My poverty or wealth. 


Hymn 485. My God, my Father, while I stray. 


Published in Appendix to 1st edition of Invalid s Hymn-book, 1834. 
The third verse is omitted here 

What though in lonely grief I sigh 
For friends beloved, no longer nigh, 
Submissive still would I reply, 
Thy will be done. 

The my in the first line is from the 1839 edition of Elliott s 
Psalms and Hymns. The line read originally, My God and 

Miss Elliott s brother, the Rev. H. V. Elliott, on whom she 
had hoped to lean, died in 1865. She often said that his loss 
changed the whole aspect of life for her ; but the spirit of 
submission which breathes in her hymn did not fail her. 

Hymn 486. When I survey life s varied scene. 

From her Poems, 1760, Resignation. 

It is said to have been written after the great shock caused 
by her lover s tragic death. Her brain seemed to reel at that 
stroke, and for days she could not even think of submission. 

Hymn 487. Thou doest all things well. 
W. M. BUNTING (249). 

Songs in the Night- Season. 

The story of the writer s life and spiritual discipline is almost 
gathered up in these verses. 

Hymn 488. God moves in a mysterious way. 

It appeared in John Newton s Twenty-six Letters on 
Religious Subjects; to which are added Hymns, &*c., by 
Omicron. This was published in July, 1774, in six stanzas of 


four lines, headed Light shining out of darkness. Montgomery 
says, It is a lyric of high tone and character, and rendered 
awfully interesting by the circumstances under which it was 
written in the twilight of departing reason. He evidently 
accepted the story that it was composed after Cowper s attempt 
to drown himself in the Ouse. The poor poet thought that it 
was the will of God that he should thus offer himself as a 
sacrifice. Dr. Julian thinks that the probable dates of its 
composition are October, 1773, or April, 1774, and that neither 
will agree with the popular account of its origin. 

It has been described as the greatest hymn on divine 
Providence ever written. It was drawn from Cowper by 
much sorrow. He says, I have never met, either in books 
or conversation, with an experience at all similar to mine. 
More than a twelvemonth has passed since I began to hope 
that, having walked the whole breadth of the bottom of the 
Red Sea, I was beginning to climb the opposite shore, and I 
proposed to sing the song of Moses. But I have been disap 
pointed. Yet he can say to his Saviour, I love Thee, even 
now, more than many who see Thee daily. 

The hymn has been a well of salvation for many sorrowing 
hearts. Dr. Archibald Alexander, writing from Princeton in 
1841, to comfort Dr. Nicholas Murray in the death of his only 
son, says, Read Cowper s hymn, " God moves in a mysterious 
way." Christ seems to say, " What I do you know not now, 
but you shall know hereafter. All things work together for 
good to them that love God." 

The Rev. Hugh Stowell said that during the Lancashire 
cotton famine in 1865, a mill-owner called his workers together, 
and told them he must close his mill. It meant ruin to him 
and them. Suddenly a Sunday-school teacher broke the 
silence by singing the verse, Ye fearful saints, fresh courage 
take. All joined in the words with deep emotion and new 
confidence in God. 

The Rev. Richard Knill gave Charles H. Spurgeon sixpence 
to learn this hymn, when he visited Stambourne Parsonage in 
1844, and made him promise that when he became a man, and 
preached in Rowland Hill s chapel, he would give it out. When 
Mr. Spurgeon came to London, Dr. Alexander Fletcher, who 
was to preach the sermon to children in Surrey Chapel, was 
taken ill, and the young Baptist minister was asked to fill his 
place. Yes, I will, was his reply, if you will allow the 


children to sing " God moves in a mysterious way." I have 
made a promise long ago that that hymn should be sung. 
The hymn was sung, and Spurgeon says, My emotions on that 
occasion I cannot describe, for the word of the Lord s servant 
was fulfilled. 

Hymn 489. Since all the downward tracks of time. 

JAMES HERVF.Y, M.A. (1714-58). 

In his Reflections on a Flower Garden^ published in the same volume 
as the Meditations among ike Tombs. The hymn is appended to the 
words, Be still, then, thou uneasy mortal : know that God is un 
erringly wise ; and he assured that, amidst the greatest multiplicity of 
beings, He does not overlook thee. 

Permittas ipsis expendere numinibus, quid 
Conveniat nobis, rebusque sit utile nostris. 
Nam pro jucundis aptissima quaeque dabunt clii : 
Carior est illis homo, <juam sibi. 


Mr. Hervey was the son of the Rector of Weston Favcll and 
Collingtree, Northampton, and went to Lincoln College, where 
John Wesley was his tutor. He was one of the original 
4 Methodists, and tells Wesley, You have been both a father 
and a friend to me. His Meditations among the Tombs, pub 
lished in 1746, were once very popular. They were suggested 
by a visit to Kilkhampton Church. His Theron and A spas io 
is also well known. 

He suffered from consumption, and in 1750-2 lived in 
London to secure the best medical attention. He stayed with 
his brother in Miles Lane, and one winter in the house of 
George Whitefield. He succeeded to his father s rectory in 

Hymn 490. Thou knowest, Lord, the weariness and 

JANE BORTHWICK (1813-97). 

Miss Borthwick was born at Edinburgh. She translated, in 
concert with her sister Sarah (1823-86), wife of the Rev. 
Eric J. Findlater, Hymns from the Land of Luther (ist Series, 
1854; 2nd, 1855; 3rd, 1858; 4th, 1862). Sixty-one translations 


were by Miss Borthwick, fifty-three by her sister. This hymn, 
which is original, and not a translation, appeared in her 
Thoughts for Thoughtful Hours, 1859. 

Hymn 491. I will not let Thee go, Thou Help in 
time of need ! 

WOLFGANG CHRISTOPH DESSLER (1660-1722) ; translated by 


Dessler was the son of a jeweller at Niirnberg. Poverty 
and ill-health compelled him to give up his theological studies 
in the University of Altdorf. He returned to Niirnberg, and 
supported himself as a proof-reader. He became amanuensis 
to Erasmus Finx, and translated various religious books into 
German. In 1705 he was appointed Conrector of the School of 
the Holy Ghost at Niirnberg, and laboured with much success 
till stricken with paralysis in 1720. The best of his hundred 
hymns, many with melodies by himself, appeared in a volume 
of meditations which he published in 1692. 

Ich lass dich nicht, du musst mein Jesus bleiben, founded 
on Gen. xxxii. 36, is given here with a meditation on The 
Striving Love. Christiana Eberhardina, Queen of Poland, 
asked that it might be sung at her death-bed, September 5, 1726. 

Miss Winkworth s translation of stanzas 4, 5, 9 appeared in 
her Lyra Germanica, 1855, Ich lass dich nicht, du Hiilf in alien 

r ^ Hymn 492. Begone, unbelief ; my Saviour is near. 


Olney Hymns, 1779, headed I will trust and not be afraid. 
Verses 4 and 6 are omitted 

Determined to save, He watched o er my path, 
When, Satan s blind slave, I sported with death ; 
And can He have taught me, To trust in His name, 
And thus far have brought me, To put me to shame ? 

How bitter that cup, No heart can conceive, 
Which He drank quite up, That sinners might live ! 
His way was much rougher, And darker than mine ; 
Did Jesus thus suffer, And shall I repine? 


The first of these verses sums up many a thrilling scene in 
the early life of Newton. It illustrates his own words, I 
commit my soul to my gracious God and Saviour, who mercifully 
spared me when I was an apostate, a blasphemer, and an 
infidel, and delivered me from that state of misery on the coast 
of Africa into which my obstinate wickedness had plunged me, 
and who has pleased to admit me (though most unworthy) to 
preach His glorious gospel. 

A lady wrote from the Citadel of Cairo to Mr. Stead, It is 
the hymn that I love best of the hundreds that I know ; it has 
helped me scores of times in the dark days of my life, and 
has never failed to inspire me with fresh hope and confidence 
when life looked " dark and dreary " ; and it is dear to me from 
associations with the memory of the best of fathers. To him, 
in his many and sore troubles, it was a source of comfort and 
help, and, I believe, was to him a sort of link by which he held 
on to God. To me the words are not doggerel at all, they are 
just lovely. I often go about singing them when alone to help 
me on the way. 

Mr. Stead says that the hymn has helped him more than 
any other. I can remember my mother singing it when I was 
a tiny boy, hardly able to see over the book-ledge in the 
minister s pew ; and to this day, whenever 1 am in doleful 
dumps, and the stars in their courses appear to be fighting 
against me, that one doggerel verse comes back clear as a 
blackbird s note through the morning mist : " His love in time 
past forbids me to think." The verse has been as a lifebuoy, 
keeping my head above the waves when the sea raged and was 
tempestuous, and when all else failed. 

Hymn 493. Our Father, at Thy feet we bow. 

Miss Bradfield, of Kingsclere, Newbury, is the sister of 
Revs. William and Alfred Bradfield, Weslcyan ministers. This 
hymn is from her Songs of Faith and Hope and Love (Charles 
H. Kelly, 1898). 

Hymn 494. I do not ask, O Lord, that life may be. 

Resignation, in her Legends and Lyric s t enlarged edition, 1862. 


Hymn 495. Jesus, I my cross have taken. 

Hope, in a volume of Sacred Poetry, issued in 1824, headed Lo ! 
we have left all, and followed Thee, with the signature G. It 
appears in Lyte s Poems, 1833. 

The third verse is omitted. 

Hymn 496. Thou very present Aid. 


Hymns and Sacred Poems, 1749 ; Works, v. 341. For Widows. 
The sixth of a series of twenty-one hymns. 

The original is in eight-line verses. Four lines are omitted which 
follow ver. 5 

In deep affliction bless d 
With Thee I mount above, 
And sing, triumphantly distress d, 
Thine all-sufficient love. 

It is one of the Charles Wesley hymns now added to the book. 

Hymn 497. O Love divine, that stooped to share. 


Trust, dated 1849. In his Professor at the Breakfast Table in the 
Atlantic Monthly, 1860. 

Hymn 498. Drooping soul, shake off thy fears. 


Hymns and Sacred Poems, 1742 ; Works, ii. 293. Waiting for the 

The two last stanzas are omitted. 

Hymn 499. Pray, without ceasing pray. 


Hymns and Sacred Poems, 1749; Works, v. 43. The Whole 
Armour of God. Eph. vi. 13. Sixteen verses. 

Hymn 433 gives the first four verses of this poem. This hymn 
is made up of verses 12, 13, 14, 16. 


Hymn 500. The praying Spirit breathe. 

Hymns and Sacred Poems, 1749; Works, v. 51. Hymns for 
Believers. In an hurry of business. 
The first verse is omitted 

Help, Lord ! the busy foe 
Is as a flood come in ! 
Lift up a standard, and o erthrow 
This soul-distracting sin : 
This sudden tide of care 
Stem by that bloody tree, 
Nor let the rising torrent bear 
My soul away from Thee. 

Hymn 501. O wondrous power of faithful prayer ! 


Hymns for those that seek and those that have Redemption in the Blood 
of Jesus Christ, 1747 ; Works, iv. 260. 

Three verses are omitted. In ver. 2 the original is, It cannot seal 
the rebel s doom. 

Hymn 502. My God, if I may call Thee mine. 


Hymns and Sacred Poems, 1739 ; Works, \. 133. 

It is headed, Justified but not sanctified" in the first and third 
editions, not included in second edition. In the fourth and fifth 
editions is headed Another, following a hymn, In desertion or 
temptation. The original has nine verses of eight lines. 

Hymn 503. Jesus, my strength, my hope. 

Hymns and Sacred Poems, 1742 ; Works, ii. 2oi>. A Poor Sinner. 
The last verse is omitted 

I want with all my heart 

Thy pleasure to fulfil, 
To know myself, and what Thou art, 

And what Thy perfect will. 

I want I know not what, 

I want my wants to see, 
I want, alas ! what want I not, 

When Thou art not in me? 


On October 9, 1852, Thomas Robinson Allan, who afterwards 
founded the Allan Library, found his way to the Wesleyan 
Chapel in Windsor Street, Brighton, where the Rev. Peter 
Cooper preached from the prayer of Jabez (i Chron. iv. 10), and 
read the first verse of this hymn. Was I led to this place 
to-night to receive an answer to a petition which had long been 
matter of prayer, and which I particularly and earnestly pleaded 
this morning ? I believe it was so ; though it was accompanied 
by a " kind, upbraiding look " from my adorable Master, when 
the preacher said, " Perhaps you engaged in the business with 
out consulting God at all." Though the matter was not in my 
thoughts on entering the place, yet it came strongly into my 
mind at the conclusion of the service, that the Lord had 
graciously condescended to give me a token that He had heard 
my prayer. And whether the answer takes effect in this way or 
that, I leave to His wisdom and His love. 

Hymn 504. What various hindrances we meet. 

Exhortation to Prayer, Olncy Hymns, 1779, in six stanzas. The 
last three verses are omitted, and a fourth verse added. 

Hymn 505. Lord, teach us how to pray aright. 


Prov. xvi. i. Written in 1818 ; first printed on a broadsheet for 
use in the Nonconformist schools in Sheffield, with the hymns, Prayer 
is the soul s sincere desire, What shall we ask of God in prayer? 
Thou, God, art a consuming fire. 

In Cotterill s Selection, 8th edition, 1819, it appears in four verses 
of eight lines, headed The preparations of the heart in man. 

Hymn 506. Come, my soul, thy suit prepare. 

OIney Hymns, 1779. Ask what shall I give thee. I Kings iii. 5. 
Ver. 7 reads 

Show me what I have to do, 
Every hour my strength renew ; 
Let me live a life of faith, 
Let me die Thy people s death. 


Mr. Spurgeon used for some years to have the first or second 
verses, or both of them, chanted every Sunday in his public 
service just before the prayer. 

Hymn 507. Prayer is the soul s sincere desire. 


Written in 1818, at the request of Rev. E. Bickersteth, for his 
Treatise on Prayer, and printed on a broadsheet the same year for use 
in the Nonconformist Sunday schools of Sheffield. In the broadsheet 
ver. 6 begins, In prayer on earth the saints are one. When included 
in The Christian Fsalmisi, it was headed What is prayer ? 

Montgomery says that he received more testimonies to the 
benefit derived from this hymn than about any other that he 
wrote. It represented his own daily spirit. On the last night 
of his life he conducted family prayer with special fervour. He 
retired at once, and in the morning was found unconscious on 
the floor of his bedroom. He lingered till the afternoon, but 
never spoke again. Prayer was his last voice. 

Hymn 508. O Lord, how happy should we be. 


Mr. Anstice was the son of William Anstice, of Madcley, 
Shropshire ; educated at Westminster and Christ Church, and 
gained two English prizes and a double-first at Oxford. He 
became Professor of Classics at King s College, London. He 
died of consumption at Torquay, February 26, 1836, at the age 
of twenty-eight. Fifty-two of his hymns were printed a few 
months after his death by his widow, as a memorial of the 
manner in which some of his leisure hours were employed, and 
of the subjects which chiefly occupied his thoughts during the 
last few months of his life. The hymns were dictated to his 
wife during the last few weeks of his life, and were composed 
just at the period of the day (the afternoon) when he felt the 
oppression of his illness all his brighter morning hours being 
given to his pupils up to the very day of his death. 

Mr. Morley says in his Life of Gladstone (i. 55-8), that the 
friend who influenced Gladstone most at Oxford in the deepest 
things was Anstice, whom he describes to his father, June 4, 
1830, as "a very clever man, and more than a clever man, a 



man of excellent principle and of perfect self-command, and of 
great industry. If any circumstances could confer upon me the 
inestimable blessing of fixed habits and unremitting industry, 
these (the example of such a man) will be they." In August, 
1830, his diary shows how Mr. Gladstone talked with Anstice on 
a walk from Cuddesdon to Oxford on subjects of the highest 
importance. Thoughts then first sprang up in my soul (obvious 
as they may appear to many) which may powerfully influence 
my destiny. Oh for light from on high ! I have no power, 
none, to discern the right path for myself. They afterwards had 
long talks together about that awful subject which has lately 
almost engrossed my mind. Another day he refers gratefully 
to a conversation of an hour and a half with Anstice on 
practical religion, particularly as regards our own situation. I 
bless and praise God for His presence here. A little later, 
Long talk with Anstice ; would I were worthy to be his com 
panion. And again, Conversation with Anstice ; he talked 
much with Saunders on the motive of actions, contending for 
the love of God, not selfishness even in its most refined form. 

On March 2, 1836, Gladstone writes, Heard to my deep 
sorrow of Anstice s death on Monday. His friends, his young 
widow, the world, can spare him ill. So at least it seems to the 
flesh. Gladstone composed some verses on his death. Many 
years after he wrote, Anstice a great loss, died very early in 
his beautiful married life. 

Hymn 509. Hear Thou my prayer, O Lord. 

Version of Psalm cxliii., from The Psalter, 1860. 

Hymn 510. As pants the hart for cooling streams. 

TATE and BRADY (17). 
Psalm xlii., New Version. 

Hymn 511. Great God, indulge my humble claim. 


Psalms of David, 1719. Psalm Ixiii., Longing after God ; or, The 
love of God better than life. 


In Wesley s Psalms and Hymns, 1741. Ver. 3 begins, With heart, 
and eyes, and lifted hands. Ver. 4 is altered from 

My life itself without Thy love, 
No taste of pleasure could afford ; 

Twould but a tiresome burden prove, 
If I were banished from the Lord. 

Watts s last line, And spend the remnant of my days, is trans 
formed into And fill the circle of my days." 

Hymn 512. O God, my hope, my heavenly rest. 

Hymns and Sacred Poems, 1749 ; Works, v. 92. For a Preacher of 
the Gospel. Moses wish in nine hymns. Exod. xxxiii. 12 xxxiv. 9. 

Hymn 513. The voice that speaks Jehovah near. 


Short Hymns on Select Passages of Scripture, 1762; Works, \\. 
1 80. i Kings xix. 13. 

The original is: ver. I, l T!:nt voice ; line 3, the Lord. 

Hymn 514. Out of the depths I cry to Thee. 

MARTIN LUTHER (173) ; translated by Miss WINKWORTH (19). 
In her Chorale Book for England, 1863. 

Aus tiefer Noth schrei ich zu dir is a version of Psalm cxxx., 
which Luther called a Pauline Psalm, and greatly loved. He took 
special pains with his version. It was sung on May 9, 1525, 
at the funeral of Friedrich the Wise, in the Court Church at 
Wittenberg. The people of Halle sang it with tears in their eyes 
as the great Reformer s coffin passed through their city on the 
way to the grave at Wittenberg. It is woven into the religious 
life of Germany. 

In 1530, during the Diet of Augsburg, Luther s heart was 
often sore troubled, but he would say, Come, let us defy the 
devil and praise God by singing a hymn. Then he would 
begin, Out of the depths I cry to Thee. It was sung at his 


Hymn 515. O disclose Thy lovely face ! 


Hymns and Sacred Poems, 1740; Works, \. 254. Ps. cxliii. 6: 
Lord, how long, how long shall I ? Two verses are omitted. 
In ver. I the original reads, Come, my Jesus, come away." 

Hymn 516. Jesus, the all-restoring Word. 


Hymns and Sacred Poems, 1740; Works, i. 225. A Morning 
Hymn." Ver. 6 is omitted 

Grant this, O Lord ; for Thou hast died 

That I might be forgiven ; 
Thou hast the righteousness supplied 

For which I merit heaven. 

The last line of the original reads, Through all eternity. 

Hymn 517. Jesu, Shepherd of the sheep. 


Hymns and Sacred Poems, 1749; Works, iv. 449. After a 
Recovery. Verses 2 and 4 are omitted. 

Hymn 518. Infinite Power, eternal Lord. 


Horae Lyricae, 1706, headed The Comparison and Complaint. 
Given in Wesley s Psalms and Hymns, 1743. Four verses are here 

Hymn 519. O Jesus, my hope. 

Hymns and Sacred Poems, 1749 ; Works, iv. 365. Penitential 
Hymn. Ver. 2 is omitted 

Thy blood, which alone 
For sin could atone, 
For the infinite evil I madly have done, 
That only can seal 
My pardon, and fill 
My heart with a power of obeying Thy will. 


Charles Wesley wrote 

Ver. i. The blood I have shed. 
Ver. 2. The stony remove. 
Ver. 3. The wonderful flood 

Washes off my foul load, 
And purges my conscience, and brings me to God. 

Dr. George Smith (History of Wesleyan Methodism, ii. 612) 
tells of a girl, called Mary, employed in breaking copper ore at 
one of the Cornish mines. She was converted at a revival 
service. Next morning the change in her bearing made her 
friends say, Mary is converted. No, said one of her friends 
who knew her love of finery ; she is not converted : look at 
those fine large earrings in her ears still ! If she had been 
converted she would not continue to wear them. Without 
saying a word, the girl laid down her hammer, took out the 
earrings, and broke them in pieces, singing 

Neither passion nor pride 
Thy cross can abide, 
But melt in the fountain that streams from Thy side. 

When they were broken and swept away, she looked up, 
saying, Praise the Lord, they are gone. 

The effect on those who watched the scene was irresistible. 
All knew that Mary was converted, and her future life showed 
that the change was deep and abiding. 

Hymn 520. None other Larnb, none other Name. 

None other Lamb was written before 1893, an ^ ^ ls own beauty, 
with the Rev. F. L. Wiseman s tune, has made it one of the favourites 
of the book. 

Miss Rossetti was born in 183031 Charlotte Street, Portland 
Place, London. The fame of her brother, Dante Gabriel 
Rossetti, as painter and poet, is part of the history of English 
art and literature. Her father was an Italian refugee, who 
became Professor of Italian at King s College, London, and 
married the daughter of another Italian resident in London. 
Mrs. Rossetti and her two daughters kept a small day-school for 
some time in North London, but it did not answer. In 1854 
they went to live with W. M. Rossetti in Albany Street. 


Christina broke off her engagement with Mr. Collinson because 
he had become a Roman Catholic, but he had struck a 
staggering blow at her peace of mind on the very threshold of 
womanly life, and a blow from which she did not fully recover 
for years. At a later stage she declined another offer on 
religious grounds, though she loved the gentleman deeply and 
permanently. Religion and affection were the motive powers of 
her life. One of her friends says, She never obtruded her piety, 
yet I felt instinctively that I was in the presence of a holy 

Goblin Market, published in 1862, won her general recognition 
as a poet, and her fame grew steadily as years advanced. In 
1876 she and her mother went to live at 30, Torrington Square, 
where she died on December 29, 1894. She was buried in the 
old part of Highgate Cemetery. 

Hymn 521. Jesu, whose glory s streaming rays. 
DESSLER (491) ; translated by JOHN WESLEY (36). 

Ascension hymn, Mein Jesu dem die Seraphinen, founded on 
Jer. x. 7, with a meditation (see 491) on Christ s kingly and un 
approachable glory. Wesley s spirited translation appears in Hymns 
and Sacred Poems, 1739, headed The Change. From the German. 
Works, i. 89. This hymn is the first half of Wesley s version ; 524 
gives the second half. Ver. 4 has been omitted 

Thy golden sceptre from above 

Reach forth : see, my whole heart I bow ; 

Say to my soul, Thou art My love, 
My chosen midst ten thousand, thou. 

In ver. 5 the original reads, Whose blood so largely flowed. 

Hymn 522. O Sun of Righteousness, arise. 


A Prayer for the Light of Life. In A Collection of Psalms and 
Hymns (Works, ii. 12), published by John Wesley in 1741. 

Mr. C. D. Hardcastle (Proceedings of Wesley Historical 
Society, ii. 8, p. 199), says this hymn has been attributed to John 
Wesley on account of the defective rhyme between the first and 
third and second and fourth lines, all Charles s known hymns 
being perfect in that respect. One of John s translations has 
this defect, No. 480, Commit thou all thy griefs. 


Hymn 523. Why not now, my God, niy God! 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 
318. Ps. ci. 2. 

The first line of ver. 2 reads, At the close of life s short day. 

No better cry could be put into the lips of a believer 
praying or of a seeker after God. 

Hymn 524. Into Thy gracious hands I fall. 

DESSLER (491) ; translated by JOHN WESLEY (36). 
The second part of the same translation as No. 521. Works, i. 90. 

Hymn 525. Come, Thou all-inspiring Spirit. 

Hymns for the use of Families, 1767 ; Works, vii. 47. 

Hymn 526. Come, Saviour, Jesus, from above! 

ANTOINETTE BOURIGNON (1616-80) ; translated by JOHN 
WESLEY (36). 

Hymns and Sacred Poems, 1739 ; Works, i. no. 

The writer was born at Lisle, and died at Franeker, in 
Friesland. She became in early life a religious mystic, and 
worked in France, Holland, England, and Scotland. She left 
a large number of followers in Scotland and France. She 
published several religious works, which were reprinted at 
Amsterdam, 1686, in nineteen volumes. She had to bear much 
persecution for her peculiar views. Venez, Jesus, mon salu- 
taire ( Renouncing all for Christ ), was written about 1640. 
She was betrothed to a noble, to whom she was truly attached ; 
but when awakened to a sense of sin by the influence of a 
Huguenot preacher, she felt that her spiritual life would be 
imperilled by union with a man of the world. Her family 
insisted on her marriage, and her own heart tempted her to 
yield. The night before the ceremony was to have taken 
place, she gathered her jewels together, cut off her beautiful 


hair and laid it by them ; then she wrote these verses, which she 
put with her jewels, and took her flight to Germany, where she 
entered on a life of devotion and service for Christ. 

The translation appears in Dr. Byrom s Poems, which were 
published ten years after his death. Two of Byrom s letters 
refer to it. He writes to Charles Wesley from Manchester, 
March 3, 1738, after John Wesley s return from Georgia, As 
your brother has brought so many hymns translated from the 
French, you will have a sufficient number and no occasion to 
increase them by the small addition of Madam Bourignon stwo 
little pieces, which I desire you to favour my present weakness, 
if I judge wrong, and not to publish them. After Hymns and 
Sacred Poems was printed, Byrom wrote to his son, April 26, 
J 739> They have together printed a book of hymns, amongst 
which they have inserted two of Madam Bourignon s, one of 
which they call a " Farewell to the World," and the other 
"Renouncing all for Christ," I think, translated from the 
French. They have introduced them by a preface against what 
they call mystic writers (not naming any particular author), for 
whom they say that they had once a great veneration, but think 
themselves obliged very solemnly to acknowledge their error, 
and to guard others against the like, which they do by certain 
reasons that I do not see the reason of. Byrom differed from 
the brothers as to Mr. Law and the mystics. His words make 
it probable that the translation was Wesley s, and that Byrom 
was unwilling to have such deep matters published. His 
letter to his son does not read like that of a man who is 
referring to his own translations. In 1737, Charles Wesley read 
him a letter of John Wesley s about the mystics, and an answer 
to it from Samuel. Byrom thought that neither of the brothers 
had any apprehension of mystics, if I had myself, which query ; 
but if I have I find it necessary to be very cautious how one 
talks of deep matters to everybody. 

Hymn 527. The thing my God doth hate. 


Short Hymns on Select Passages of Scripture, 1762; Works t x. 44, 
41. The first two verses are No. 1,362 (Jer. xliv. 4) ; verses 3 to 6 
are i,354(Jer. xxxi. 33). 

It sets forth with great simplicity the Wesleyan doctrine of Chris 
tian perfection. 


Soul of my soul (ver. 6) seems to come from Sir Richard 
Blackmore s Ode to the Divine Being 

Blest object of my love intense, 
I Thee my Joy, my Treasure call, 

My Portion, my Reward immense, 
Soul of my soul, my Life, my All. 

Mr. C. L. Ford says he has been able to trace the expression 
virtually to Hooker. 

Hymn 528. My soul, through my Redeemer s care. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 325. 
Ps. cxvi. 8. 

The father of the Rev. Alfred Barrett quoted the first verse 
of this hymn to his wife when she was dying, and said how 
happy it was to be able to appropriate those words to oneself. 
Indeed it is, was the reply, and through the mercy of the 
Redeemer, I have no fear of death. The Rev. William Bird 
said that just before his wife died she pressed his hand. I do 
love you, but I love God Almighty better ; my obligations to 
Him are infinitely greater. Yes 

My soul, through my Redeemer s care, 
Saved from the second death I feel, 
My eyes from tears of dark despair, 
My feet from falling into hell. 

Dr. Osborn taught George Bovvden to repeat this hymn 
when he was a boy of six, and the remembrance of it, some 
years later, was made the means of his conversion. He entered 
the ministry in 1851 ; was Governor of Kingswood School, 
1885-92 ; and rendered conspicuous service as a Wesleyan 
minister for more than half a century. 

Hymn 529. O for a heart to praise my God. 

Hymns and Sacred Poems, 1742; IVorks, ii. 77. Make me a 
clean heart, O God. Ps. li. 10 (Prayer-book Version). 

In ver. 2, great was substituted for dear, 1 and gracious for 
dearest in ver. 5, in the Large Hymn-book of 1780. Three verses 
are omitted. 


John Wesley says (Works, xii. 357), I find scarcely any 
temptation from anything in the world : My danger is from 

O for a heart to praise my God, 
A heart from sin set free ! 

John Fletcher said, Here is undoubtedly an evangelical 
prayer for the love which restores the soul to a state of sinless 
rest and scriptural perfection. An old Congregational minister 
and his wife talked much of Christian perfection, but finally 
made up their minds that if it consisted in the ability to sing 
this hymn with the whole heart, they and the Methodists were 
not far asunder. 

Mary Langford, who became the mother of John, Edward, 
George, and William Corderoy, was the daughter of the first 
lady class-leader at Lambeth, and as a girl collected money for 
the building of City Road Chapel. She died almost in the act 
of quoting the first line of this hymn. 

Hymn 530. O Jesus, let Thy dying cry. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, x. 430, 
57. Verses I and 2 : Matt, xxvii. 46 ; verses 3 and 4 : Ezek. xxxvi. 26. 

In ver. 3 Charles Wesley wrote, Which bleeds for having grieved 
its Lord. Cardinal Newman once said, True penitence never forgives 

Hymn 531. Thou hidden love of God, whose height. 

TERSTEEGEN (22) ; translated by JOHN WESLEY (36). 

Verborgne Gottesliebe du appeared in Geistliches Blumengiirtlein, 
1729, headed The longing of the soul quietly to maintain the secret 
drawings of the love of God. 

Wesley s translation, as he tells us in his Plain Account of Christian 
Perfection, was made at Savannah in 1736. It was printed in Psalms 
and Hymns, 1738 ; Works, i. 71. Ver. 4 there reads 

Ah tear it thence, that Thou alone 

May st reign unrivall d Monarch there : 
From earthly loves I must be free 
Ere I can find repose in Thee. 


Dr. Osborn says, After the ever-memorable 24th of May, 1738, 
Wesley knew "the way of God more perfectly," and wrote as in the 

In the Large Hymn-book, 1 780, Wesley changed Be fixed in 
ver. 2 to Seem fixed, and made the last line, To taste Thy love is all 
my choice, a prayer by changing it into be all my choice. 

Two verses are omitted 

O Love, Thy sovereign aid impart. 
Ah no ! ne er will I backward turn. 

The opening paragraph of Augustine s Confessions has 
supplied the note for this hymn : Thou movest us to delight in 
praising Thee ; for Thou hast formed us for Thyself, and our 
hearts are restless till they find rest in Thee. 

Earl Selborne says, Of all the more copious German hymn- 
writers after Luther, Tersteegen was perhaps the most remark 
able man. Pietist, mystic, and missionary, he was also a great 
religious poet. 1 Miss Cox speaks of him as a gentle, heaven- 
inspired soul, whose hymns are the reflection of a heavenly, 
happy life, his mind being full of a child-like simplicity. 

Hymn 532. For over here my rest shall be. 

Hymns and Sacred Poems, 1740; IVorks, \. 283. Christ our 
Righteousness. I Cor. i. 30. 
The first two verses are 

Jesu, Thou art my Righteousness, 

For all my sins were Thine : 
Thy death hath bought of God my peace, 

Thy life hath made Him mine. 

Spotless and just in Thee I am ; 

I feel my sins forgiven ; 
I taste salvation in Thy name, 

And antedate my heaven. 

The third verse is For ever here my rest shall be. 

From his death-bed at Cannes, in March, 1901, William 
Arthur sent a parting word to his old friend Dr. Rigg. Give 
him this message from me : The Lord crowneth the year with 
His goodness. He maketh the outgoings of the morning and 
evening to rejoice. What is called the " dark valley ; has not 


come to me in one stretch, but in a series of disconnected 
tunnels. In each of these the outer day is indeed shut off, but 
a lamp within, kindling up, makes the darkness light. Whether 
the tunnel I am now in is the ultimate or penultimate I know 
not, for the heralds of the way will not tell, but run before, 
shouting, " The city hath no need of the sun, neither of the 
moon, to shine in it ; for the glory of the Lord doth lighten it, 
and the Lamb is the light thereof." All I know is that the last 
tunnel is on the east of the land of Beulah, towards the rising 
of the Sun, and opens in the face of the Golden Gate where are 
the Shining Ones. How far it is off I cannot tell. The ever 
lasting hills are covered with a golden haze. Glory be to God ! 

For ever here my rest shall be, 

Close to Thy bleeding side ; 
This all my hope and all my plea, 

For me the Saviour died. 

Hymn 533. Jesus, my Life! Thyself apply. 

Hymns and Sacred Poems, 1740 ; Works t i. 284. Christ our 
Sanctification. I Cor. i. 30. 
The last verse is 

My inward holiness Thou art, 

For faith hath made Thee mine : 
With all Thy fulness fill my heart, 

Till all I am is Thine ! 

Hymn 534. Holy Lamb, who Thee receive. 

ANNA DOBER (1713-39) ; translated by JOHN WESLEY (36). 

Du heiliges Kind was written for a children s school-feast, and 
published in Appendix III. to the Herrnhut Gesang-Ruch, 1735. It is 
the only hymn of hers which has become widely known. Wesley s 
translation appeared in Hymns and Sacred Poems, 1740 ; Works, 
i. 280. 

This lady, whose maiden name was Schindler, went to 
Herrnhut in 1725, and in 1730 joined a friend in forming the 
Jungfrauenbund of unmarried sisters there. She was con 
spicuous for her zeal and ability. In 1737 she married Leonard 


John Dober, who had been recalled from mission work in the 
West Indies to be superintendent of the work of the Brethren. 
He became a Moravian bishop in 1742, and died in 1766. She 
worked with him for a time among the Jews of Amsterdam. 

Hymn 535. Come, Holy Ghost, all-quickening fire ! 
Come, and my hallowed heart inspire. 


Hymns and Sacred Poems, 1740; IVorks, i. 240. Hymn to God 
the Sanctifier. Three verses are omitted. 

Hymn 530. Father of Jesus Christ, my Lord. 

Hymns and Sacred Poems, 1742; Works, ii. 309. Rom. iv. 16, 
&c. Twenty verses. 

Hymn 537. My God ! I know, I feel Thee mine. 


Hymns and Sacred Poems, 1740; Works, i. 328. Against hope, 
believing in hope. Twelve verses. 

Hymn 538. O come and dwell in me. 


Short Hymns on Select Passages of Scripture, 1762. Verses I, 2, 
Come then, and dwell in me," 2 Cor. iii. 17 (Works, xiii. 45); 
verses 3, 4, 2 Cor. v. 17 (Works, xiii. 49); and verses 5, 6, Hcb. 
xi. 5 (Works, xiii. 150). 

The cento was made by John Wesley in his I/So Hymn-book. 

Hymn 539. O God, most merciful and true. 


Short Hymns on Select Passages of Scripture , 1762 ; Works, x. 52. 
Ezek. xvi. 62-3. 

Four lines are omitted which follow ver. 4 

Then every murmuring thought and vain 

Expires, in sweet confusion lost, 
I cannot of my cross complain, 
I cannot of my goodness boast. 


Hymn 540. Deepen the wound Tliy hands have 


Short Hymns on Select Passages of Scripture, 1762. Verses I, 2, 
I wound and I heal, Deut. xxxii. 39 (Works, ix. ill) ; and verses 3, 
4, Ps. cxix. 96 (Works, ix. 330). 

In ver. 2 Charles Wesley wrote, Till bold to cry} 

Hymn 541. What now is my object and aim? 


Short Hymns on Select Passages of Scripture, 1762; Works, ix. 
293, 298. 

Verses I and 2 on Ps. xxxix. 8 ; 3 and 4 on Ps. xlii. 2. 

Hymn 542. Give me the enlarged desire. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 312. 
The opening line reads, Give me that enlarged desire. Open thy 
mouth wide, and I will fill it. Ps. Ixxxi. 10. 

Joseph Benson says that John Fletcher used to gather the 
students at Trevecca in his room to pray for the fulness of the 
Holy Spirit. This was not done once or twice, but many 
times. And I have sometimes seen him on these occasions, 
once in particular, so filled with the love of God, that he could 
contain no more ; but cried out, " O my God, withhold Thy 
hand, or the vessel will burst." But he afterwards told me he 
was afraid he had grieved the Spirit of God ; and that he ought 
rather to have prayed that the Lord would have enlarged the 
vessel, or have suffered it to break, that the soul might have no 
further bar or interruption to its enjoyment of the Supreme 
Good. Wesley adds, This is certainly a just remark. The 
proper prayer on such an occasion would have been 

Give me the enlarged desire, 
And open, Lord, my soul. 


Hymn 543. Saviour from sin, I wait to prove. 


Hymns and Sacred Poems, I74 2 > Works, ii. 132. Groaning for 
Redemption, fourth part, with one verse omitted. 

In ver. 3 Charles Wesley wrote, And serve Thee all my sinless 

Hymn 544. I know that my Redeemer lives, 
And ever prays for me. 


Hymns and Sacred Poems, 1742; Works, ii. 242. Rejoicing in 
Hope. Rom. xii. 12. Twenty-three verses. 

Hymn 545. O that my load of sin were gone ! 


Hymns and Sacred Poems, 1742 ; Works, ii. 144. Matt. xi. 28. 
Fourteen verses. 

llijtnn 54(5. C) Jesus, at Thy feet we wait. 


Hymns and Sacred Poems, 1749; Works, v. 330. P or those that 
wait for full redemption. Three verses omitted. 

Hymn 547. Since the Son hath made me free. 


Hymns and Sacred Poems, 1739; Works, i. 193. John xvi. 24. 
Twelve verses, beginning 

Rise, my soul, with ardour rise, 
Breathe thy wishes to the skies ; 
Freely pour out all thy mind ; 
Seek, and thou art sure to find. 
Ready art thou to receive ? 
Readier is thy God to give. 

Ver. 2 is a new convert s prayer. Charles Wesley was converted 
in 1738. 


Hymn 548. God of all power, and truth, and grace. 

Hymns and Sacred Poems, 1742; Works, ii. 319. Pleading the 
Promise of Sanctification. Ezek. xxxvi. 23-8. Twenty-eight verses. 
Verses i, 3, 7, 8, 14 are here given. 

Wesley printed the hymn at the end of his sermon on Christian 
Perfection, and Fletcher gave it at the close of his Last Check to 
A ntinomianism . 

Hymn 540. Holy and true, and righteous Lord. 

Hymns and Sacred Poems, 1742 ; Works, ii. 322. From the same 
hymn as 548, verses 23, 26, 27, 28. 

Hymn 550. Light of life, seraphic Fire. 

Hymns and Sacred Poems, 1749 ;] Works, v. 309. Hymns for those 
that wait for Full Redemption, No. 18. The last verse is omitted. 

Ver. 2, line 4, reads, Rooting out the seeds of sin ; cf. 
Endeavouring to root out all the cursed seeds of evil that I 
found in him. More s Utopia, Book I. 

Hymn 551. All things are possible to him. 

Hymns and Sacred Poems, 1 749 ; Works, v. 300. Hymns for 
those that wait for Full Redemption, No. 10. Eight verses. 

In ver. 3, "Tis certain, though impossible, seems to be 
from Samuel Wesley, junior s, poem The Cobbler 

Thus everything his friends could say 
The more confirmed him in his way : 
Farther convinced by what they tell, 
Twas certain, though impossible. 

Both have a link to Tertullian s Certum est, quia im- 

In ver. 4 Charles Wesley wrote, When I in Christ am born 


Hymn 552. Lord, I believe a rest remains. 

Hymns and Sacred Poems, 1740; Works, i. 370. Ilcb. iv. 9. 
Seventeen verses. 

Some of the verses in the original hymn (not those included 
here) are too sweeping, and Wesley marked one or two of them 
for omission. 

Wesley refers to this hymn in his Plain Account of Christian 
Perfection. Can anything be more clear than (i) That here 
also is as full and high a salvation as we have ever spoken of? 
(2) That it is spoken of as receivable by mere faith, and as 
hindered only by unbelief? (3) That this faith, and con 
sequently the salvation which it brings, is spoken of as given in 
an instant? (4) That it is supposed that instant may be now ? 
that we need not stay another moment ? that " now," the very 
"now is the accepted time? now is the day of" this full 
" salvation." 

Hymn 553. O glorious hope of perfect love ! 


Hymns and Sacred Poems, 1742; Works, ii. 302. Desiring to 
Love. Two parts, nineteen verses. 

Hymn 353 is from Part I. This hymn is the last five verses of 
Part II., which Wesley selected for his 1780 Hymn-book. 

In ver. 5 Charles Wesley kept up the idea of the division of 
Canaan among the tribes 

And O, with all the sanctified 
Give me a lot of love. 

Hymn 554. O joyful sound of gospel grace ! 


Hymns and Sacred Poems, 1742 ; Works, ii. 364. The Spirit and 
the Kride say, Come ! Rev. \.\ii. 17. 
It begins 

Lord, I believe Thy work of grace 

Is perfect in the soul ; 
His heart is pure who seeks Thy face, 
His spirit is made whole. 



From every sickness, by Thy word, 

From every sore disease, 
Saved, and to perfect health restored, 

To perfect holiness. 

The hymn is made up of verses 10, 12, 14, 15, 18, 19, 21. 

Hymn 555. "What is our calling s glorious hope. 


Hymns and Sacred Poems, 1742 ; Works, ii. 304. Tit. ii. 14. 
Jesu, Redeemer of mankind, 

How little art Thou known 
By sinners of a carnal mind, 

Who claim Thee for their own. 

Verses 10 to 14 are given here. Charles Wesley wrote 

Ver. 2. Give me a faith that roots out sin. 
Ver. 5. To cleanse and fill thy heart. 

Hymn 556. He wills that I should holy be. 


Short Hymns on Select Passages of Scripture, 1762. The first verse 
is Hymn 3,205, I Thess. iv. 3 (Works, xiii. 90) ; verses 2 and 3 are 
No. 975, Ps. cxliii. 10 ( Works, ix. 340) ; and verses 4 and 5 are No. 
383, Matt. xiv. 36 (Works, x. 287). 

Hymn 557. Father, I dare believe. 


Short Hymns on Select Passages of Scripture, 1762. Verses I and 
2 on Ps. cxxx. 8 (Works, ix. 334) ; verses 3 and 4 on Jer. iv. I, and 
verses 5 and 6 on Jer. iv. 14 ( Works, x. n). 

Hymn 558. Jesus hath died that I might live. 


Hymns and Sacred Poems, 1742; Works, ii. 149. Acts xvi. 31. 
What shall I do, my God, my God? The last five verses (9-13) 
form the hymn. 


Ver. 4, Give me Thyself from every boast, may have been 
suggested by the tradition that when Thomas Aquinas was 
dying the Saviour appeared to him in a vision, and asked, 
Thou hast written well of Me; what shall thy reward be? 
The seraphic doctor answered, Nothing but Thyself. 

Hymn 559. O that I could my Lord receive. 


Hymns for the Use of Families, 1767 ; Works, vii. 192. Eight lines 
are omitted. 

Hymn 560. Conic, O my God, the promise .seal. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, xi. 45. 
Mark xi. 42. 

Ver. 3 reads 

The guilt and strength of self and pride 

Be pardon d and subdued, 
Be cast into the crimson tide 
Of my Redeemer s blood. 

Hymn 561. Lord, in tho strength of grace. 

Slwrt Hymns on Select Passages of Scripture, 1762 ; }Vorks, ix. 203. 
I Chron. xxix. 5. 

In extreme old age, Robert Spence, the York bookseller, 
wrote to his daughter, I experience much peace and joy in 
believing, and through all my trials and bodily weakness I 
have been able to keep repeating that invaluable song which 
I have been singing for many years, " Lord, in the strength of 

Hymn 562. Father, Son, and Holy Ghost. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 333. No. 155. 

Ver. 4 seems to tremble round the words of the Sacramental 
Service : And here we offer and present unto Thee, O Lord, 
ourselves, our souls and bodies. 

Lo, I come ! if this soul and body may be useful to any 
thing, to do Thy will, O my God. Dr. Bre-vint. 


Hymn 563. Give me the faith which can remove. 


Hymns and Sacred Poems, 1749; Works, v. 105. Fora Preacher 
of the Gospel. 

Three verses are omitted. The hymn begins 

that I was as heretofore 

When first sent forth in Jesu s name 

1 rush d through every open door, 

And cried to all, Behold the Lamb ! 
Seized the poor trembling slaves of sin, 
And forced the outcasts to come in. 

The God who kills, and makes alive, 
To me the quickening power impart, 

Thy grace restore, Thy work revive, 
Retouch my lips, renew my heart, 

Forth with a fresh commission send, 

And all Thy servant s steps attend. 

The verses have, no doubt, a touch of autobiography. 
In ver. I Charles Wesley wrote 

The love which once my heart o erpower d, 
And all my simple soul devour d. 

Ver. 2, cf. 

The Lord of Life for guilty rebels bleeds, 
Quenches eternal fire with blood divine ! 

(Pollok s Course of Time, Book II.) 

The hymn has stamped itself on every Methodist heart for a 
hundred and fifty years. 

Hymn 564. O God, what offering shall I give. 

JOACHIM LANGE, D.D. (1670-1744) ; translated by JOHN 
WESLEY (36). 

O Jesu, siisses Licht was published in 1697. Wesley s translation 
appeared in Hymns and Sacred Poems, 1739; Works, i. 160, where it 
is headed, A Morning Dedication of ourselves to Christ. From the 


The first verse is 

Jesu, Thy light again I view, 
Again Thy mercy s beams I see, 

And all within me wakes, anew 
To pant for Thine immensity : 

Again my thoughts to Thee aspire 

In fervent flames of strong desire. 

Ver. 5, O never in these veils of shame, is omitted from the 
present Hymn-book. 

Lange was born at Gardelcgen, in the Altmark ; became a 
teacher and pastor in Berlin, and Professor of Theology at Halle, 
1709. He wrote more than a hundred theological works, of 
which the most famous is his Commentary on the Bible, 7 folio 
volumes, Halle, 1730-8. He defended Pietism against its 
Lutheran opponents. 

Hymn u6.">. Jesus, all-atoning Lamb. 

I fy inns and Sacrcil Poa/is, 1749 ; IVorks, v. 21. The first line, 
Gentle Jesu, lovely Lamb, is altered, and the last two verses omitted. 

Hymn 560. Take my life, and let it be. 

F. R. HAVKKGAL (330). 

\Vritten at Areley House, February 4, 1874, and published in her 
Loyal Responses, 1878, in eleven verses of two lines. 

Miss Havergal says, Perhaps you will be interested to know 
the origin of the consecration hymn, " Take my life." I went 
for a little visit of five days [to Areley House]. There were ten 
persons in the house, some unconverted and long prayed for, 
some converted, but not rejoicing Christians. He gave me the 
prayer, " Lord, give me all in this house ! " And He just did! 
Before I left the house every one had got a blessing. The last 
night of my visit, after I had retired, the governess asked me to 
go to the two daughters. They were crying, &c. ; then and 
there both of them trusted and rejoiced ; it was nearly midnight. 
I was too happy to sleep, and passed most of the night in praise 
and renewal of my own consecration ; and these little couplets 
formed themselves, and chimed in my heart one after another, 


till they finished with Ever, ONLY, ALL for Thee ! Miss 
Havergal always sang the hymn to her father s tune, Patmos. 
It was put as the Consecration Hymn at the beginning of 
Loyal Responses, 1878. 

About six months before she died she wrote, I had a great 
time early this morning, renewing the never-regretted consecra 
tion. I seemed led to run over the " Take my life," and could 
bless Him verse by verse for having led me on to much more 
definite consecration than even when I wrote it voice, gold, 
intellect, &c. But the eleventh couplet 

Take my love ; my Lord, I pour 
At Thy feet its treasure-store 

that has been unconsciously not filled up. Somehow, I feel 
mystified and out of my depth here ; it was a simple and definite 
thing to be done, to settle the voice, or silver and gold ; but 
"love"? I have to love others, and I do, and I ve not a small 
treasure of it ; and even loving in Him does not quite meet the 
inner difficulty. I shall just go forward and expect Him to fill 
it up, and let my life from this day answer really to that couplet. 
The worst part of me is that I don t in practice prove my 
love to Him, by delight in much and long communion with 
Him; hands and head seem so full of "other things" (which 
yet are His given work), that " heart " seems not " free to serve 
in fresh and vivid love. 

Hymn 567. Fill Thou my life, O Lord my God. 

DR. H. BONAR (70). 

From Hymns of Faith and Hope, 3rd Series, 1867, headed Life s 

Hymn 568. O the bitter shame and sorrow. 

Theodore Monod, son of the Rev. F. Monod and brother of 
Rev. Adolph Monod, was born in Paris, November 6, 1836 ; 
educated for the ministry at Western Theological Seminary, 
Allegheny, and became a minister of the French Reformed 
Church in 1860. 

This hymn was written in English during a series of 


Consecration meetings at Broadlands, Hants, in July, 1874. 
At the close of the meetings the author gave it to Lord Mount- 
Temple, who had it printed at the back of the programme for 
the Oxford Consecration meetings in October, 1874. 

In one of his latter letters to Bishop Bickersteth, Sir H. W. 
Baker expressed his great regret that it was not included in the 
revised edition of Hymns Ancient and Modern. 

In the last stanza the original read, Grant me now my 
soul s desire. The change here made had the writer s sanction. 

Hymn 569. In full and glad surrender. 
F. R. HAVERGAL (330). 

A Confirmation Hymn, Under the Surface, 1876. Her sister 
says this hymn was the epitome of her life and the focus of its sun 

Miss Havergal told her sister, Yes, it was on Advent 
Sunday, December 2, 1873, 1 fi rst saw clearly the blessedness 
of true consecration. I saw it as a flash, and when you see you 
can never unsee? Thou art coming, O my Saviour, was the 
first hymn she wrote after this new light dawned on her. 

Hymn 570. Jesu, shall I never be. 

Hymns and Sacred Poems, 1742 ; Works, ii. 276. Phil. ii. <>. 
Twenty verses. 

James Smctham, writing of the anxious thoughts that came 
to him one summer night in 1877, adds, But two verses seemed 
given me for my comfort 

I shall triumph evermore, 
Gratefully my God adore 
God so good, so true, so kind ; 
Jesu s is a thankful mind. 

I shall suffer and fulfil 
All my Father s gracious will, 
lie in all alike resigned ; 
Jesu s is a patient mind. 

(Letters, p. 333.) 


Hytnn 571. O Jesu, Source of calm repose. 

lated by JOHN WESLEY (36). 

John Wesley s translation is given in the Charlestown Psalms and 
Hymns, 1737, among those marked for Sunday. Three verses are 
omitted in The Methodist Hymn- Book. In Hymns and Sacred Poems, 
1/39 (Works, i. 161), it is headed Christ Protecting and Sanctifying. 

Freylinghausen was born at Gandersheim, Brunswick. In 
1695 he became Francke s assistant at Halle, married his only 
daughter in 1715, and in 1723 became sub-director of the 
Orphanage. On Francke s death in 1727, he succeeded him as 
pastor at St. Ulrich s, Halle, and director of the Orphanage, 
&c. Under his care the Francke institutions reached their 
highest prosperity. His hymns appeared in the Halle hymn- 
book, and are distinguished by a sound and robust piety, 
warmth of feeling, depth of Christian experience, scripturalness, 
clearness, and variety of style. Wer ist wohl wie du, on The 
Names and Offices of Christ, is one of his noblest and most 
beautiful hymns, a mirror of his inner life, and one of the finest 
of the German "Jesus hymns." He wrote forty-four hymns. 

Hymn 572. Lord, that I may learn of Thee. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 392. 
Whom shall He teach knowledge? Isa. xxviii. 9. 

Hymn 573. Quickened with our immortal Head. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 104. 
2 Tim. i. 7. 

Hymn 574. When, my Saviour, shall I be. 


Hymns and Sacred Poems, 1742 ; Works, ii. 214. Submission. 
Five verses of eight lines. Verses I and 5 are used for this hymn. 


Ver. 3 

So I may Thy Spirit know, 
Let Him as He listeth blow 

cf. Still as the sea, ere winds were taught to blow, 
Or moving Spirit bade the waters flow. 

* (Eloisa to Abdard, \. 253-4.) 

Some one who knew Wesley s friend, Miss Ritchie, well s.iid 
that she seemed to embody the last verse of this hymn 

Fully in my life express 
All the -heights of holiness, 
Sweetly let my spirit prove 
All the depths of humble love. 

Hymn 575. Blest arc the humble souls that see. 


Hymns and Spiritual Songs, 1709. The Beatitudes. Matt. 
v. 3-12. Three verses are here omitted. This hymn was omitted in 
1875, and restored in 1904. 

Hymn 570. Blessed are the pure iu heart. 

W. M. BUNTING (249). 
Based on Matt. v. 8. 

No meditation on the Beatitude of the pure in heart is so 
richly suggestive as this noble unfolding of our Lord s words. 

Hymn 577. Happy the heart where graces reign. 


Hymns and Spiritual Songs, 1707. Love to God. Watts s last 
line, To see our smiling God, is altered into gracious. 
This hymn was omitted in 1875, and restored in 1904. 

Hymn 578. Lord, who hast taught to us ou earth. 

R. MASSIE (265). 

Lyra Domestica, 2nd Series, 1864: O Lord, who taught to us on 
earth. Christian Brotherhood, based on I Cor. xiii. 

One of the few original hymns and versions of the Psalms 
which Mr. Massie added to give greater variety to his translations 


from Spitta and other favourite German hymn writers, and 
to increase the fitness of the volume for the edification of the 
family circle. 

Ver. 6 is omitted 

Heal our divisions, banish hate 

From lips which should speak peace, 
Let jealousy and strife abate, 

And only love increase. 

Hymn 579. Gracious Spirit, Holy Ghost. 

In The Holy Year, 1862. A metrical paraphrase of the Epistle for 
Quinquagcsima Sunday, I Cor. xiii. 

Hymn 580. A charge to keep I have. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 60. 
Therefore shall ye abide at the door of the tabernacle of the congre 
gation day and night seven days, and keep the charge of the Lord, that 
ye die not : for so I am commanded. Lev. viii. 35. 

The genius of Methodism is almost embodied in these lines. 
The Rev. Thomas Richardson, Vicar of St. Benet s, Mile End 
Road, and founder of the Bible and Prayer Union, told Mr. 
Stead in 1885 that this hymn had been the creed of his 
Christian life and active work for the past thirty-four years. 

Hymn 581. Watched by the world s malignant eye. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 224. 
Ought ye not to walk in the fear of our God ? Neh. v. 9. 

It impressively suggests that new motive for consistent living 
may be gained from the harsh criticism of the world. 

Hymn 582. Be it my only wisdom here. 

Short Hymns on Select Passages of Scriptiire, 1762 ; Works, ix. 260. 
Behold, the fear of the Lord, that is wisdom. Job xxviii. 28. 

This and the two hymns that precede it are Methodist 
treasures, always precious and always stimulating. 


Hymn 583. Summoned my labour to renew. 


Hymns and Sacred Poems, 1739 ; Works, \. 172. To be sung at 

Hymn 584. Servant of all, to toil for man. 

Hymns and Sacred Poems, 1739; Works, \. 172. To be sun;; at 
work. A companion hymn to 583, which it precedes. 
The first and last verses arc 

I. Son of the Carpenter, receive 
This humble work of mine ; 
Worth to my meanest labour give, 
By joining it to Thine. 

5. O, when wilt Thou, my Life, appear ! 

How gladly would I cry, 
1 Tis done, the work Thou gav st me here, 
Tis fmish d, Lord, and die ! 

Hymn 585. God of almighty love. 

Hymns and Sacred Poems, 1749; Works, v. 56. An hourly act 
of oblation. 

In ver. 5 Charles Wesley wrote, Spirit of grace, inspire. 

Hymn 58G. Forth in Thy name, O Lord, I go. 


Hymns and Sacral Poems, 1749 ; Works, v. 50. Before work. 
Ver. 3 is omitted 

Preserve me from my calling s snare, 
And hide my simple heart above, 

Above the thorns of choking care, 
The gilded baits of worldly love. 

Verses full of pure and sober piety. Rev. C. J. Abbey. 


Hymn 587. Lo! I come with joy to do. 

Hymns for those tJtat seek and those that have Redemption in the Blood 
of Jesus Christ, 1747 ; Works, iv. 214. For a believer, in worldly 

Vcr. 4 is omillcd 

To the desert, or the cell, 

Let others blindly fly, 
In this evil world I dwell, 

Unhurt, unspotted, I : 
Here I find an house of prayer, 
To which I inwardly retire, 
Walking unconcern d in care, 

And unconsumed in fire. 

In ver. 5 Charles Wesley wrote, And here Thy goodness see. 

Hymn 588. O Thou who earnest from above. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 58. 
The fire shall ever be burning upon the altar j it shall never go out. 
Lev. vi. 13. 

Wesley told Samuel Bradburn, when they were together in 
Yorkshire in 1781, that his experience might always be found 
in the first two verses of this hymn. 

The change in the last line from my sacrifice is not John 
Wesley s. He put his brother s words, the sacrifice, in the 
1782 edition. The change effaces the antithesis between Thy 
endless mercies 3 and my sacrifice. Dr. W. B. Pope says, 
Death is the last earthly act and oblation of the sinless spirit, 
in which the sacrifice of all becomes perfect in one. 

Hymn 589. Jesus, I fain would find. 

Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 230. 
Be zealous. Rev. iii. 19. 


Hymn 590. Jesus, the gift divine I know. 


Short Hymns on Select Passages of Serif lure, 1762. Verses I and 2 
are based on John iv. 10 {Works, xi. 335) ; verses 3 to 5 on Jus. i. 27 
( Works, xiii. 167). 

Each of the little hymns thus wedded is a gem of expository 

Charles Wesley wrote 

Ver. i. O could I find Thee in my heart. 

Ver. 3. Whence all the streams of goodness flow. 

Gerhardt s thought shaped the last lines of ver. 2 

O te felicem, qui gnosti gaudia vera, 
Gaudia quae nullo sunt peritura die. 

Hymn 591. Us, who climb Thy holy hill. 


Short Hymns on Select Passages of Scripture, 1/62 ; Works, \. 55. 
Ezek. xxxiv. 26-7. 

Hymn 592. God of all-redeeming grace. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 321. 
Ver. 2 reads (1. i), Just it is, and good, and right. 

Hymn 593. Let Him to whom we now belong. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 335. 

Therefore, as our bodies and souls are sacrifices attending 
the sacrifice of Christ, so must all our goods attend the sacrifice 
of our persons. In a word, whensoever we offer ourselves, 
we offer by the same act all we have, all that we can, and do 
therein engage for all that it shall be dedicated to the glory of 
God, and that it shall be surrendered into His hands, and 
employed for such uses as He shall appoint. 


Hymn 594. Behold the servant of the Lord. 

Hymns and Sacred Poems, 1749; Works, v. 10. Hymns for 
Believers. An Act of Devotion. First published in 1745, at the end 
of A Farther Appeal to Men of Reason and Religion, 

William Arthur says that on Dr. Punshon s last visit to 
Cannes, in March, 1881, Members of my family told me of the 
delightful spirits he seemed to be in during an excursion on the 
Estdrel Mountains, and especially of the interest with which, on 
another day, he watched the process of manufacturing in 
porcelain at Vallauris. As the potter out of his lump evolved 
form after form, he watched intently till the tears ran down his 
cheeks, and then said in his own telling tones tones they 
would never have forgotten, even if they had not been so 
solemnly called to mind a little while afterwards " Mould as 
Thou wilt Thy passive clay." 

John Wesley writes to Miss Cooke (Works, xiii. 95) : Do 
not reason against Him ; but let the prayer of your heart be 

Mould as Thou wilt Thy passive clay ! 

Hymn 595. Thou, Jesu, Thou my breast inspire. 

Hymns and Sacred Poems, 1749; Works, v. 137. For a person 
called forth to bear his testimony. A hymn of nine verses of twelve 
lines. The last two make this hymn. 

It was published more than once at the end of an apologetic or con 
troversial tract. 

The first lines are 

O Thou, who at Thy creature s bar 
Thy glorious Godhead didst declare, 

A true and good confession make ; 
Come in Thy Spirit from above, 
And arm me with Thy faithful love, 

For Thy own truth and mercy s sake. 

In ver. 2 Charles Wesley wrote, Long may I fill the allotted 

Thomas Jackson says of the whole poem, In these noble 
and energetic lines Mr. Charles Wesley has strikingly depicted 


the mighty faith, the burning love to Christ, the yearning pity 
for the souls of men, the heavenly-mindedness, the animating 
hope of future glory, which characterized his public ministry, 
and which not only enabled him to deliver his Lord s message 
before scoffing multitudes, but also carried him through his 
wasting labours, and the riots of Bristol, of Cornwall, of 
Staffordshire, of Devizes, and of Ireland, without a murmur. 
As a witness for Christ, he freely sacrificed his reputation as a 
man of letters and of genius ; and of life itself, comparatively 
speaking, he made no account. 

Hymn 596. Jesus, the word of mercy give. 


Short Hymns on Select l\issagts of Scripture, 1762. Verses I nnd 2, 
2 Chron. vi. 41 (Works, ix. 209) ; verses 3 to 6, Judges v. 31 (Works, 
ix. 134). 

Hymn 597. What shall we offer our good Lord. 

AUGUST GOTTLIEB SPANGENBF.RG (1704-92) ; translated by 

Dcr Konig ruht, und schauet doch, in the Herrnhut Hymn-book, 
1737. In the Brethren s Hymn-book, 1778, it is described, On Zin- 
zendorf, May 26, 1734. It was written for the count s birthday. 

Wesley s translation was given in Hymns and Sacred Poems, 1742 ; 
Works, ii. 64. It is headed God s Husbandry. From the German." 
It begins, High on His everlasting throne. Ver. 2 reads, .Av?;- object 
of our growing love. Cf. S. Wesley, jun., Battle of the Sexes, And thoti, 
dear object of my growing love. 

Spangenberg was the son of a Lutheran pastor at Kletten- 
berg, studied theology at the University of Jena, and in 1732 
went to Halle as adjunct of the theological faculty and super 
intendent of the Orphanage Schools. He associated himself 
with the Separatists, was expelled from Halle in 1733, and 
joined the Moravians at Herrnhut. In 1735 ne went with the 
Moravian colony to Georgia. He married one of the Sisters in 
1740, and founded the first Moravian settlement in England 
at Smith House, Yorkshire. In 1744 he was consecrated 
Moravian bishop for North America, and gave about eighteen 
years to the work in Pennsylvania and among the Indians. 


He died at Berthelsdorf, near Herrnhut. He was greatly beloved 
and trusted among the Moravians. After Zinzendorf s death he 
became their chief guide, and is called The Melanchthonof the 

James Montgomery says the hymn contains one of the 
most consistent allegories in verse on the manner in which it 
hath pleased God, by the ministry of the gospel, to redeem a 
world from the desolation which sin hath made. 

Hymn 598. Come, let us arise. 

Hymns and Sacred Poems, 1749; Works, v. 424. Hymns for 
Christian Friends, No. 14. 

In the fourth line the original reads, My friend. 

Hymn 599. Except the Lord conduct the plan. 

Hymns for the Use of Families, 1767; Works, vii. 42. For a 
Family of Believers. 

Charles Wesley wrote 

Ver. I. But if our works in God are wrought. 
Ver. 5. Build up our rising church, and place. 
Ver. 6. That all, but us, our works may see. 

Many a great undertaking has been commended to God s 
blessing in this hymn. 

Hymn 600. Holy Lamb, who Thee confess. 

Hymns for the Use of Families, 1767; Works, vii. 46. No. 42. The 
original is in four-line verses. 

Dr. Benjamin Gregory says, It breathes the tranquil 
fervour of the completes! consecration. Each successive clause 
embodies a clear idea in a bar of music. Each verse is per 
fection itself. Each line fits in like the cubes of an exquisite 
mosaic pavement. There is not a loose thread, there is no 
rough edging. The balance of rhythm, and the antithesis or 
parallelism of idea, are equally exact. Lines and verses seem 
knit together in love." 


Hymn 601. How happy, gracious Lord, are we. 


Hymns and Sacred Poems, 1749; Works, v. 278. Hymns for the 
Watchnight, No. 13. 

When John Haime was a soldier in the Low Countries, the 
English army encamped near Brussels in May, 1744. Many 
tried to incense the field-marshal against Haime, but all efforts 
to stop his preaching were vain. And so great were my love 
and joy in believing, that they carried me above all those things 
which would otherwise have been grievous to flesh and blood ; 
so that all was pleasant to me 

The winter s night and summer s day 
Fled imperceptibly away. 

I frequently walked between twenty and thirty miles a day ; 
and preached five and thirty times in the space of seven days. 
Many times I have forgotten to take any refreshment for ten 
hours together. I had at this time three armies against me : 
the French army, the wicked English army, and an army of 
devils. But I feared them not, for my life was hid with Christ 
in God. Early Methodist Preachers. 

Hymn 602. Father, I know that all my life. 
ANNA L. WARING (409). 

In her Hymns and Meditations, 1850, headed My times are in 
Thy hand." 

Its perfect trust has breathed peace into many troubled 

Hymn 603. Behold us, Lord, a little space. 


Written in 1870 for a midday service in a city cburch ; published 
in Church Hymns, 1871. 

Mr. Ellerton was born in London in 1826, and educated at 
Trinity College, Cambridge. His first curacy was at Ease- 
bourne, near Midhurst. In 1853 he became senior curate at St. 



Nicholas, Brighton, and for the children of this parish he wrote 
his first hymns. In 1860 he was appointed Vicar of Crewe 
Green and chaplain to Lord Crewe. Here he laid the foundation 
of his fame as a writer of hymns. The fertility of Mr. Ellerton s 
muse in 1870 and 1871, when he wrote some twenty-six hymns 
and translations, is specially notable. In 1876 he was appointed 
Rector of Barnes, Surrey, where he became engrossed in 
hymnological work, besides writing many hymns. His health 
broke down in 1884, and he was compelled to resign his rectory 
and spend some months in Switzerland and Italy. On his 
return in 1885, he was presented to the rectory of White Roding, 
Essex, through the good offices of Bishop Walsham How, who 
told the patron that the best living hymn-writer was without 
a benefice. He took an active part in preparing the 1889 edition 
of Hymns Ancient and Modern. The chairman of the Com 
mittee said it would scarcely be possible to exaggerate the 
value of the assistance which he rendered. He was nominated 
Prebendary of St. Albans, but he had been already stricken by 
paralysis, and on June 15, 1893, he died at Torquay. He was 
buried in the cemetery there, amid the music of his own glorious 
hymns. A spirit of devout reverence runs through all his 
work, and he is careful not to use expressions which a con 
gregation could not make their own. He absolutely refused to 
protect his hymns by copyright, for he regarded himself as the 
channel through which God had given them to the Church. 

Hymn 604. Their earthly task who fail to do. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 17. 
Not slothful in business, &c. Rom. xii. II. 

Hymn 605. O Master, let me walk with Thee. 

Mr. Gladden was born at Pittsgrove, Pennsylvania/ 1836, and 
entered the Congregational ministry. He was for some time 
editor of the New York Independent and of Sunday Afternoon, 
in which this hymn appeared in March, 1879, entitled Walking 
with God. It was written for The Still Hour, a corner filled 
with devotional reading. Mr. Gladden had no thought of 


writing a hymn, and his second stanza is not suited for public 


O Master, let me walk with Thee 

Before the taunting Pharisee ; 

Help me to bear the sting of spite, 

The hate of men who hide Thy light, 

The sore distrust of souls sincere 

Who cannot read Thy judgements clear, 

The dullness of the multitude, 

Who dimly guess that Thou art good. 

Hymn 606. Dismiss me not Thy service, Lord. 


Work for Christ. Appeared as the second hymn in The Rivulet, 
1855. The fourth and fifth verses are omitted. 

Hurun 607. HOAV blessed, from the bonds of sin. 
C. J. P. SPITTA (265). 

1 O hochbegliickte Seele, from Psalter und JIarfe, 1833. Transla 
tion by Miss BORTHWICK (490), from Hymns from the Land of Luther 

Hymn 608. Go, labour on ; spend, and be spent. 
DR. H. BONAR (70). 

Appeared in Songs for the W ilJerness, 1843, entitled Labour for 
Christ. In Hymns of Faith and Hope, 1857, it is entitled The 
Useful Life. 

The third and fourth verses of the original are 

Go, labour on ; enough, while here, 
If lie shall praise thce, if He deign 

Thy willing heart to mark and cheer ; 
No toil for Him shall be in vain. 

Go, labour on ; your hands are weak, 

Your knees are faint, your soul cast down ; 

Yet falter not ; the prize you seek 
Is near, a kingdom and a crown. 

This was the first of Dr. Bonar s hymns not written expressly 
for the young. It was intended to encourage the faithful workers 


in his mission district in Leith, and dates from 1836, the year 
before he left for Kelso. It was written to the Old Hundredth. 
Bonar prefixed to it two lines of a little lyric given in Daniel s 
Thesaurus, iii. 128 

Vuxri /j.ov, tyv)(l) fJ-ov, 
Avdffra, r( KadfvSets. 

Hymn 609. Hark ! the voice of Jesus crying. 


For Missions, written about 1867. Is given in the American 
Methodist Episcopal Hymnal, 1878, in two stanzas, and in Sankey s 
Sacred Songs and Solos, 1878, in six stanzas. 

Dr. March, an American Congregational minister, was born 
in 1816. He is the author of Night Scenes in the Bible, and 
other works. 

Hymn 610. Leader of faithful souls, and guide. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747; Works, iv. 262. Headed The Traveller. 
Two verses are omitted which well deserve a place here 

5. Thither in all our thoughts we tend, 

And still with longing eyes look up, 
Our hearts and prayers hefore us send, 
Our ready scouts of faith and hope, 
Who bring us news of Sion near, 
We soon shall see the towers appear. 

7. Even now we taste the pleasures there, 

A cloud of spicy odours comes, 
Soft wafted by the balmy air 

Sweeter than Araby s perfumes : 
From Sion s top the breezes blow, 
And cheer us in the vales below. 

Hymn 611. Captain of Israel s host, and Guide. 


Short Hymns on Select Passages of Scripture, 1 762 ; Works, ix. 43. 
The Lord went before them by day. Exod. xiii. 21. 


In ver. 2 Charles Wesley wrote, The light of man s 
direction need. John Wesley put a note, Yes J. \V. He 
altered it in 1780 to its present form to express assured con 
fidence, without seeming to assert independence of human help. 

Hymn 012. How happy is the pilgrim s lot! 


Ifymns for those that seek and those that hare Redemption in the 
r.L\\l of Jesus Christ, 1747; Works, iv. 278. The Pilgrim. Nine 

The autobiography uf the omitted verses unfits them for congrega 
tional use. 

When Mrs. Fletcher was dying she said, I am drawing 
near to glory, and then 

There is my house and portion fair ; 
My treasure and my heart are there, 
And my abiding home. 

The hymn has been attributed to John Wesley, according 
to the almost universal testimony. Stevenson says, It was 
composed and published about five years before the author s 
marriage, and describes his own views and feelings on that 
question in terms of eloquent simplicity. Dr. Julian says it is 
almost universally ascribed to John Wesley in America, the 
argument usually put forth being that the personal circumstances 
evidently referred to suited John Wesley rather than Charles. 
David Creamer, the American hymnologist, says, This hymn, 
with one omitted verse, with much propriety might be considered 
as an epitome of Mr. John Wesley s autobiography." But 
Charles Wesley was a bachelor when the hymn was written. 
He did not visit Garth till August, 1747, and was not married 
till April 8, 1749, and the omitted verse to which Mr. Creamer 
refers is in Charles Wesley s most characteristic strain, and so 
indeed is the whole outpouring of a poet s feelings 

I have no sharer of my heart, 
To rob my Saviour of a part, 

And desecrate the whole ; 
Only betrothed to Christ am I, 
And wait His coming from the sky, 

To wed my happy soul. 


Hymn 613. Come, all whoe er have set. 

Hymns and Sacred Poems, 1749 ; Works, v. 386. On a journey. 
In ver. 4 Charles Wesley wrote 

The peace and joy of faith 

We every moment feel, 
Redeemed from sin and wrath, 

And death, and earth, and hell. 

Hymn C14. Come, let us anew 
Our journey pursue, 
With vigour arise. 


Hymns and Sacred Poems, 1749 ; Works, v. 387. On a journey. 
Charles Wesley s last line was Shall come to our rescue and hurry 
us home. 

Hymn 015. Guide me, O Thou great Jehovah. 

William Williams, the Sweet Singer of Wales, was born at 
Pantycelyn in 1717. He became a deacon in the Established 
Church, and served as curate for two years, but never took 
priest s orders. He was a friend of Daniel Rowland, Whitefield, 
and the Countess of Huntingdon ; travelled as an evangelist 
over Wales, and was very popular as a preacher. For forty- 
three years he travelled on an average 2,230 miles a year. 
Howell Harris challenged the Welsh Calvinistic preachers to 
write better hymns than those they possessed. This stirred 
Williams to his work. His first book of hymns, Alleluia, Bristol, 
1744, soon ran through three editions ; his Welsh Hymns, of 
1762, went through five editions. He also published two small 
volumes of hymns in English. Mr. Elvet Lewis says, What 
Paul Gerhardt has been to Germany, what Isaac Watts has 
been to England, that and more has William Williams, of 
Pantycelyn, been to Wales. He died at Pantycelyn on 
January n, 1791. 


His two most popular hymns are O er those gloomy hills 
of darkness and Guide me, O Thou great Jehovah, which 
was published in Welsh in his Alleluia, in five stanzas. Rev. 
Peter Williams, of Carmarthen, was a student at Carmarthen 
College. His tutor warned the men not to go to hear White- 
field, that fanatical preacher ; but he went, and was converted. 
He published a translation into English of three stanzas in 
1771. The first of these William Williams adopted, translated 
his own stanzas 3 and 4, and added a new stanza 

Musing on my habitation, 

Musing on my heav nly home, 
Fills my soul with holy longings ; 

Come, my Jesus, quickly come ; 
Vanity is all I see ; 
Lord, I long to be with Thct j . 

This he issued about 1772 as a leailct, headed 

A Favourite Hymn, 

Sung by 

Lady Huntingdon s young Collegians. 

Printed by the desire of many Christian friends. 

Lord, give it Thy blessing ! 

It was included in the Lady Huntingdon Collection, 1772 or 
1773, and had already appeared in the hymn-book used by the 
Countess of Huntingdon s chapels in Sussex, 1771. 

It was the favourite hymn of Richard Knill (the missionary 
and missionary advocate), and was constantly on his lips when 
he lay dying in 1857. During the last months of his life he 
often said to his daughter, I cannot sing ; sing for me my 
favourite hymn. She sang it to Rousseau s Dream. Her 
father always tried to join in the last verse. Mr. Spurgeon 
gives a charming account of the veteran s visit to his grand 
father s parsonage in 1844, when on a deputation tour for the 
London Missionary Society, and the famous prophecy about the 
boy : This child will one day preach the gospul, and he will 
preach it to great multitudes. 

Hymn GIG. To God, the only Wise. 

Hymns and Spiritual Songs, 1707. Preserving Grace. Jude 24, 



Ver. 5 is omitted 

To our Redeemer God 
Wisdom and pow r belongs, 
Immortal crowns of majesty, 
And everlasting songs. 

Hymn 617. In every time and place. 

Hymns on the Acts of the Apostles (left in MS.) ; Works, xii. 201. 
Get thee out of thy country, &c. Acts vii. 3. 

Hymn 618. How happy every child of grace. 

Funeral Hymns, 2nd Series, 1759, No. 2; Works, vi. 216. Four 
verses omitted. 

John Wesley gives in his Journal for October, 1774, an 
account of Susannah Spencer, who died that year, and often 
repeated to those around her the lines 

The race we all are running now ! 

And if I first attain, 
Ye too your willing head shall bow ; 

Ye shall the conquest gain ! 

Hymn 619. Forward ! be our watchword. 


Dean Alford was born in London, October 7, 1810 ; was made 
Dean of Canterbury in 1857 by Lord Palmerston, and died at 
Canterbury, January 12, 1871. His edition of the Greek 
Testament, in four volumes (1849-61), cost him twenty years 
labour, and is his chief work. He was for some years editor of 
the Contemporary Review. This hymn was written for the 
tenth festival of parochial choirs of the Canterbury Diocesan 
Union on June 6, 1871. Dean Alford died before it was used. 
The Rev. J. G. Wood asked the dean to write a processional 
hymn for a Church festival, and set it to music. Dean Alford s 
hymn did not seem to Mr. Wood well adapted to be sung on 
the march, and he begged the dean to go into his cathedral 


and compose another hymn as he walked slowly round. He 
did this, and Forward ! be our watchword, was the result. It 
came to Mr. Wood with a little note, saying that the dean had 
put it into its hat and boots, and Mr. Wood might add coat 
and trousers himself. He had written treble and bass ; Mrs. 
Worthington Bliss supplied the alto and tenor. The effect of 
the hymn when first sung by a thousand choristers was over 
whelming. The dean had those words in view, Speak unto 
the children of Israel, that they go forward. The dean s tune 
has now given place to Henry Gadsby s St. Boniface, or a 
melody by Henry Smart. 

Hymn 620. Hark ! hark, my soul ! angelic songs 
are swelling. 

F. W. FABER, U.D. (54). 
In Oratory Hymns, 1854, entitled The Pilgrims of the Night. 

Hymn 621. Saviour, blessed Saviour. 

Pressing Onwards. Written in 1862 ; first published in his Hymns, 
Congregational and others, 1866. \Vhen included in S. P.O. K. Ctnn\-k 
Hymns, 1871, Dr. Thring added the verse, Farther, ever farther. 1 

Of Dr. Thring s nine stanzas, Nos. 2, 4, 5> 7 are omitted here. 

Hymn 622. Jesus, still lead on. 
ZINZENDORF (370) ; translated by EDWARD POPE. 

Mr. Pope was born at Hull in 1837, and is brother of the 
Rev. Henry J. Pope, D.D. ,Wesleyan Home Missionary Secretary. 
He took an active part in Home Mission work in Hull, and on 
removing to London in 1863 became founder of the Wesleyan 
German Mission, of which he was for many years class-leader, 
local preacher, and circuit steward. He also took an active part 
in introducing Methodism into a number of villages in the 
Epping Forest region. In 1891 he moved to Geraldton, Western 
Australia, where he has been mayor and magistrate, and an 
active worker in the Methodist Church. German hymnology 
has been his favourite study, and he has published many trans 
lations of German hymns in various magazines. 


Jesu geh voran appeared in the Moravian Hymn-book, 
1778. It is a cento from two of Zinzendorf s hymns, one of 
which was published in 1721, and has become a great favourite 
among German children. Mr. Pope says, In translation it is 
impossible, on account of rhyme and metre, to keep absolutely 
close to the original. Where the sentiment in one or two lines 
has had to be changed, a more optimistic tone has been adopted 
than that of the German original. 

Hymn 623. O King of mercy, from Thy throne on 



In the Companion Psalter^ 1874. Psalm Ixxx. 

Dr. Birks (1810-83) was Fellow of Trinity College, Cam 
bridge, Hon. Canon of Ely Cathedral, Professor of Moral 
Philosophy, Cambridge, 1872. He married the daughter of 
Rev. E. Bickersteth. 

Dr. Birks wrote more than one hundred hymns and versions 
of psalms, of which this version of Psalm Ixxx. is the most 

Hymn 624. Lead, kindly Light, amid the encircling 



Written on June 16, 1833, and published in the British Maga 
zine, March, 1834, headed Faith Heavenly Leadings. In Lyra 
Apostolica, 1836, it is headed Unto the godly there ariseth up 
light in the darkness, and in Occasional Verses ; 1868, The Pillar of 
the Cloud. 

The birth of this hymn is described in Newman s Apologia. 
His health had suffered from the strain of preparing his Arians 
of the Fourth Century, and in December, 1832, he went to the 
south of Europe with Hurrell Froude and his father. Gradually 
there came over him the feeling that he had a work to do in 
England. After leaving the Froudes he crossed to Sicily, 
where he fell ill of fever. His servant thought he was dying, 
but Newman replied, I shall not die, for I have not sinned 
against light, I have not sinned against light. On May 26 or 27, 


1833, he sat down on his bed at Castro-Giovanni and began to 
sob violently. He told his servant, I have a work to do in 
England." He was aching to get home, but had to wait three 
weeks at Palermo for a vessel. At last I got off in an orange- 
boat, bound for Marseilles. Then it was that I wrote the lines, 
" Lead, kindly Light," which have since become well known. We 
were becalmed a whole week in the Straits of Bonifacio. I was 
writing verses the whole time of my passage. He got home to 
his mother s house on Tuesday, and on the following Sunday, 
July 14, 1833, Keble preached the sermon in the university 
pulpit which Newman ever regarded as the beginning of the 
Oxford Movement. 

Various explanations have been given of the line, And with 
the morn those angel faces smile, which Mrs. Tail put in the 
Deanery at Carlisle beneath the picture of the five children 
whom she lost there in March and April, 1856. In 1879, 
when Newman was appealed to as interpreter, he pleaded that 
he was not bound to remember his own meaning at the end of 
almost fifty years. Anyhow, there must be a statute of limita 
tion for writers of verse, or it would be quite tyranny if in an 
art, which is the expression, not of truth, but of imagination 
and sentiment, one were obliged to be ready for examination on 
the transient states of mind which came upon one when home 
sick, or sea-sick, or in any other way sensitive, or excited. 
The meaning which one naturally puts upon it of reunion of 
friends in heaven seems much the best. The hymn was largely 
used and greatly blessed in the Welsh Revival of 1905. 

Mr. Gladstone was once asked to name his favourite hymns. 
He replied that he scarcely knew whether he had a favourite 
or not. On the impulse of the moment, he mentioned Lead, 
kindly Light and Rock of Ages. Newman said to a friend 
who congratulated him on the hymn, It is not the hymn 
that has gained the popularity, but the tune. The tune is by 
Dykes, and Dr. Dykes was a great master. Bishop Bickersteth 
added a verse in the Hymnal Companion, but it has not won 
any hold on public favour 

Meantime, along the narrow rugged path 

Thyself hast trod, 
Lead, Saviour, lead me home in childlike faith, 

Home to my God, 
To rest for ever after earthly strife 
In the calm light of everlasting life. 


Dr. William Barry says, This most tender of pilgrim 
songs may be termed the March of the Tractarian Movement. 
It is pure melody, austere yet hopeful. Cardinal Newman, 
p. 51. 

Hymn 625. Lead us, heavenly Father, lead us. 
JAMES EDMESTON (1791-1867). 

Written for the children of the London Orphan Asylum, to the air 
Lewes, and published in his Sacred Lyrics, 1821. 

Mr. Edmeston was an architect and surveyor, with whom 
Sir G. Gilbert Scott was pupil. He joined the Church of 
England, and was for many years churchwarden at St. Bar 
nabas, Homerton. He wrote nearly two thousand hymns. 

Mr. Edmeston was a constant visitor to the London Orphan 
Asylum, for which he wrote this hymn. 

Hymn 626. I dared not hope that Thou wouldst 
deign to come. 

EDWIN HATCH, D.D. (244). 
In Towards Fields of Light, 1890. 

Hymn 627. Light of the world, faint were our 
weary feet. 


Born at Chepstow, 1848 ; daughter of F. W. Dibdin, C.E. 
She was a nurse in the London Hospital, and is a lecturer on 
literary and social subjects. 

Hymn 628. Through the night of doubt and 


This hymn, Unity and Progress, was written in 1825, and published 
in Copenhagen, 1859. Mr. Baring-Gould s translation appeared in 


the People s Hymnal, 1867, and, greatly improved, in Hymns Ancient 
and Modern, 1875. It was written for the children at Horbury Bridge. 

The author was born at Thor Kildstrup, Island of Falster, in 
1789, and became Professor of Danish Language and Literature 
at Soro Academy, Zealand, from 1822 to his death in 1862. He 
was a prolific poet, who had a great national reputation, and his 
works were published in 1851 in thirty-four volumes. Gilbert 
Tail s Hymns of Denmark, 1868, contains seven translations of 
his hymns. 

Ingemann s father was a clergyman, and he was intended for 
the Church. At an early age he published his poems, then he 
issued a series of books on the hero kings of the Middle Ages, 
which were greatly influenced by the writings of Sir Walter Scott. 
These became the most popular of Danish books. Mr. Horder 
says, Manly vigour and almost childlike tenderness, together 
with true faith and a firm belief that there will be light after 
darkness, form the most prominent features in his hymns. 
Scarcely was any poet more appreciated by his country than 
Ingemann. On his seventieth birthday the Danish children 
presented him with a splendid golden horn. The subscriptions 
were limited to a halfpenny, and every child throughout the 
land gave its mite towards the man who, perhaps, even in the 
same degree as Hans Christian Andersen, had cheered their 
childhood. He died a few years after, greatly lamented. Few 
who ever saw the old poet and his amiable wife Philemon and 
Baucis they were called in their quiet cottage in the beautiful 
Soro, surrounded by roses, are likely to forget them. The 
Hymn Lover, p. 386. 

Hymn 629. Heavenly Father, Thou hast brought us. 

Mrs. Hawkins, of Bedford (tide Lewis), published in 1885 
The Home Hymn-book, A Manual of Sacred Song for the 
Family Circle. To this she contributed seven hymns, signed 
H. P. H., on subjects for which she could not find hymns 
elsewhere. The Dictionary of Hymnology says, For home 
use we know of no book of equal comprehensiveness and merit. 
The music also is well adapted to the family circle. This 
hymn was written in 1885 for the golden wedding of her 
father and mother. By omitting the third verse it has been 


made useful for anniversaries and special occasions. This is 
the omitted verse 

Father, all Thy gifts are precious, 

But we thank Thee most for this, 
That so many years of toiling 

Have been soothed by wedded bliss ; 
Since our hearts were first united, 

Life has not been free from care, 
But our burdens were the lighter 

When each bore an equal share. 

Hymn 630. Author of faith, appear ! 


Hymns and Sacred Poems, 1740 ; Works, i. 337. Isa. xlv. 2. Ten 
verses, commencing 

Sinners, your Saviour see ! 
O, . ook ye unto Me ! 
Verses 6, 7, 8 are chosen to form this hymn. 

Hymn 681. I the good fight have fought. 


Short Hymns on Select Passages of Scripture, 1762, Nos. 3,247, 
3,249 ; Works, xiii. no-ll. 2 Tim. iv. 7. 

Hymn 632. I m but a stranger here. 

The Rev. T. R. Taylor was the son of a Congregational 
minister, and was born at Ossett, near Wakefield, in 1807. He 
was trained at Airedale College, and became pastor for six 
months at Howard Street, Sheffield. For a short time he was 
classical tutor at Airedale, but his health compelled him to 
resign, and he died in 1835. His Memoirs and Select Remains 
were published in 1836. This hymn was written in his last 
illness, and published in the Memoirs, headed Heaven is my 
home. Air " Robin Adair." In 1853 it was included in the 
Leeds Hymn-book. 

Yes, there are little ones in heaven, for a Sunday-school 
anniversary, also appeared in his Memoirs, and other pieces not 
so well known. Revised and rewritten by George Rawson, it 
appeared in the Methodist Sunday School Hymn-Book, 1879. 


Hymn 633. The sands of time are sinking. 

Published in The Christian Treasury for 1857, and gave a title to 
her volume, Immanucrs Land, and other pieces, a collection of 107 
hymns and poems, published in 1876. 

The author of this hymn, who was the only daughter of Dr. 
Cundcll, of Leith,was born in 1824, and married a Free Church 
minister in Melrose. O Christ, what burdens bowed Thy 
head, is another of her hymns. 

When Samuel Rutherford was dying he was asked, What 
think ye now of Christ ? He replied, I shall live and adore 
Him. Glory, glory to my Creator and Redeemer for ever. 
Glory shineth in Immanuel s land. The Scotch saint s words 
are woven into the fabric of Mrs. Cousin s nineteen stanzas. He 
writes to John Gordon in 1637, My worthy and dear brother, 
misspend not your short sand-glass which runneth very fast ; 
seek your Lord in time. He told the Presbyterians of Ireland, 
suffering much for conscience sake in 1638, Sure I am that He 
(Christ) is the far best half of heaven, yea, He is all heaven, and 
more than all heaven ; and my testimony of Him is, that ten 
lives of black sorrow, ten deaths, ten hells of pain, ten furnaces 
of brimstone, and all exquisite torments were too little for 
Christ, if our suffering could be a hire to buy Him. Two of his 
biographers record that his last words were, Glory, glory 
dwelleth in Immanuel s land. He died at St. Andrews on 
March 30, i66i,and was buried there. Rutherford was born 
about 1600. His ministry at Anwoth (1627-36), near Kirk 
cudbright, was followed by banishment to Aberdeen in 1636. 
He was able to return after eighteen months, but in 1639 he 
became Principal of New College, St. Andrews, which was his 
home till his death. Dean Stanley calls him The true saint of 
the Covenant. 

Hymn 634. Come, let us join with one accord. 

Hymns for Children, 1763; Works, vi. 430. For the Lord s 


Hymn 635. The Lord of Sabbath let us praise. 

SAMUEL WESLEY, M.A., JUN. (1691-1739). 

In his Poems on Several Occasions, 1736, and in John Wesley s 
Collection of Psalms and Hymns, 1741. It was included in Church of 
England hymn-books at an early date. 

Samuel Wesley, the eldest son of the Rector of Epworth, 
was trained at Westminster School and Christ Church, Oxford ; 
became usher at Westminster, and in 1732 head master 
of Tiverton Free School. He was the intimate friend of Bishop 
Atterbury. He did not sympathize with his brothers in their 
evangelistic work, but was a man of the highest character, the 
mainstay of the Epworth family, and one of the first promoters 
of the first infirmary set up at Westminster for the sick in 1719. 

His epitaph in Tiverton Churchyard describes him as A 
man, for his uncommon wit and learning, for the benevolence 
of his temper, and simplicity of manners, deservedly loved and 
esteemed by all : An excellent preacher ; but whose best 
sermon was the constant example of an edifying life : So 
continually and zealously employed in acts of benevolence and 
charity, that he truly followed his blessed Master s example in 
going about doing good ; Of such scrupulous integrity, that he 
declined occasions of advancement in the world, through fear 
of being involved in dangerous compliances, and avoided the 
usual ways to preferment as studiously as many others seek 

Hymn 636. Sweet is the work, my God, my King. 

Psalms of David , 1719. A Psalm for the Lord s Day. Psalm xcii. 
Ver. 4, Fools never raise their thoughts so high, is omitted ; and 
er. 6 

Sin (my worst enemy before) 
Shall vex my eyes and ears no more : 
My inward foes shall all be slain, 
Nor Satan break my peace again. 

The last verse of the hymn finds an echo in many hearts. 
Dean Burgon says that it was Dean Mansel s delight to 
dwell on the intellectual progress which is in reserve for the 


soul hereafter ; the enlarged powers which man s future state will 
inevitably develop; and the prospect of having unfolded to him 
then so much of what he longs to know, but which at present is 
shrouded from his view shrouded in impenetrable mystery. 
Richard Baxter put it well in The Saints Rest : The poorest 
Christian is presently there, a more perfect divine than any 

Hymn 637. Great God, this sacred day of Thine. 


In Bristol Baptist Collection, 1769, and her Miscellaneous Poems, 

Hymn 038. Dear is the day which God hath made. 
W. M. BUNTING (249). 

Kxod. xxxi. 13. First published in Dr. Lcifchild s Original Hymns, 

Hymn 639. This is the day of light. 

Written in 1867 ; first appeared in Dean Howson s Selection of 
Hymns compiled for Use in Chester Cathedral, 1 868. 

Hymn 640. O day of rest and gladness. 

The opening hymn of his Holy Year, 1862. 

Hymn 641. Sweet is the sunlight after rain. 

For Sunday morning, from Sabbath Chimes ; or, Afeditations in 
Verse for the Sundays of a Year, 1867. 

Dr. Punshon was born at Doncaster in 1824, and trained in 
his uncle s office in Hull. He was walking by the dock when 
he met Samuel Romilly Hall, then a junior Methodist minister. 

2 A 


He knew the distress that young Punshon had been in, and 
urged on him the need of living faith. Then and there I was 
enabled to lay hold on my Saviour, and peace immediately 
sprang up in my heart. He was just fourteen and a half. 
He was soon eagerly working and cultivating his gifts. When 
sixteen years and two months old he preached his first sermon. 
It was manifest that he was called to the ministry. When he 
became a candidate, the Rev. W. Arthur says his precocious 
reputation whispered of his coming celebrity. He quickly made 
himself a great name in Methodism and in the country as a 
preacher and a lecturer. He was President of the Canadian 
Conference, 1868-72 ; President of the English Conference, 
1874 > Foreign Missionary Secretary, 1875-81. A truer-hearted 
Methodist preacher never lived. His last words were, Christ 
is to me a bright reality. Jesus, Jesus. Then with a smile he 
entered on his heavenly inheritance. He was laid to rest in 
Norwood Cemetery on April 19, 1881. 

Listen ! the Master beseecheth, is another of his hymns, 
given in the Methodist Sunday School Hymn-Book. 

Hymn 642. We rose to-day with anthems sweet. 


Sabbath Evening, from Sabbath Chimes, 1867. 
In the first line the original reads, We woke to-day. Verses 2 and 
3 read 

Whate er has risen from heart sincere, 

Each upward glance of filial fear, 

Each litany, devoutly prayed, 

Each gift upon Thine altar laid ; 

Each tear, regretful of the past, 
Each longing o er the future cast, 
Each brave resolve, each spoken vow, 
Jesus, our Lord ! accept them now. 

Hymn 643. O Saviour, bless us ere we go. 
F. W. FABER, D.D. (54). 

In Jesus and Mary, 2nd thousand, 1852. Written in 1849 as an 
Evening Hymn for Brompton Oratory, of which he was Superior. It 
begins Sweet Saviour, and the closing stanza, with its line, Mary and 
Philip, near us be, is unfit for Protestant worship, and is omitted. 


Hymn 644. Saviour, again to Thy dear name we 


Written in 1866 for the Festival of the Malpas, Midrllewich, and 
Nantwich Choral Association ; revised and abridged for Appendix to 
Hymns Ancient and Modern, 1868. 

Mr. Ellerton s biographer says of this hymn, By its con 
densation into four verses its spirit and power are wonderfully 
increased, and now it ranks with Bishop Ken s " Glory to Thee, 
my God, this night," Keble s " Sun of my soul, Thou Saviour 
dear," and Lyte s " Abide with me ; fast falls the eventide," as 
one of the great evening hymns of the English Church. Mr. 
Ellerton had been struck by the tune St. Agnes in Thome s 
collection ; and when asked to write a hymn for this choral 
association, he thought he would like to write words to this 
tune. He took a piece of paper, on one side of which was a 
part of his sermon for the previous Sunday, and drafted the six 
stanzas. For some years the hymn was sung to St. Agnes, 
but Dr. Dykes was asked to set the revised edition to music 
for Hymns Ancient and Modern. He played his tune over 
after evening service at St. Oswald s, Durham, and his choir 
was delighted ; so also was Sir Henry Baker when it reached 
him. Beautiful as Dr. Dykes s Pax Dei is, and much as Mr. 
Ellerton prized it, he himself preferred Dr. Hopkins s tune 
( Ellers ) in A flat for unison singing, with its varied harmonies. 
The last verse was sung at Mr. Ellerton s funeral. 

One verse in the MS. of this hymn is worthy of remem 

Grant us Thy peace the peace Thou didst bestow 

On Thine Apostles in Thine hour of woe ; 

The peace Thou broughtest, when at eventide 

They saw Thy pierced hands, Thy wounded side. 

Hymn (545. The day Thou gavest, Lord, is ended. 

\Vritten in 1870 as a contribution to a Liturgy for Missionary 
Meetings (Frome, Hodges); revised for Church Hymns, 1871. The 
first line is borrowed from an anonymous hymn in Church Poetry, 


Mr. Garrett Horder says, The assertion of the continuance 
of worship the failing note of one land being taken up by the 
opening one of others is exceedingly fine. 

Hymn 646. Our day of praise is done. 


Written for a choral festival at Nantwich, and rewritten in 1869 
for the Supplemental Hymn and Tune Book. In its first form it was a 
cento from a translation by Mr. Blew, The day is past and gone, 1850, 
from C. Coffin s Grates, peracto jam die, Paris Breviary, 1736, with 
additions by Mr. Ellerton. As rewritten it contains nothing of Blew s 
hymn, except that the line of thought is the same. 

Hymn 647. Holy Father, cheer our way. 


Written in 1869 for the congregation of St. Paul s, Upper Norwood, 
where he was curate, to be sung after the third Collect at Evening 
Prayer. It appeared in the S.P.C.K. Church Hymns, 1871. 

Mr. Robinson was born in London, became incumbent of 
the Octagon Chapel, Bath, and in 1884 of St. German s, Black- 
heath. He wrote Sermons on Faith and Duty, The Creed and 
the Age. 

Hymn 648. Lord of the worlds above. 


Psalms of David, 1719. Psalm Ixxxiv. Longing for the house of 
God. Wesley gives it in Psalms and Hymns, 1738. 
Two verses are omitted 

2. The sparrow for her young 

With pleasure seeks a nest ; 

And wand ring swallows long 

To find their wonted rest : 

My spirit faints 

With equal zeal 

To rise and dwell 

Among the saints. 


5. To spend one sacred day 

Where God and saints abide, 
Affords diviner joy 
Than thousand days beside : 
Where God resorts, 
I love it more 
To keep the door 
Than shine in courts. 

Hymn 049. How pleasant, how divinely fair. 

Psalms of David, 1719. Psalm l.xxxiv. The pleasure of public 

Two verses are omitted, and in ver. i, line 3, strong is put instead 
of long, which appears in the original. 

Hymn 050. Pleasant are Thy courts above. 

In The Spirit of the Psalms, 1834. Psalm Ixxxiv. 

Hymn 051. How lovely are Thy tents, O Lord ! 

Arminian Magazine, 1798; Works, viii. 165. Psalm Ixxxiv. 
Published ten years after the writer s death. Verses 2 and 5 are 

2. My heart and flesh cry out for God : 
There would I fix my soul s abode, 
As birds that in the altars nest ; 
There would I all my young ones bring, 
An offering to my God and King, 
And in Thy courts for ever rest. 

In ver. 5 Charles Wesley wrote, All, all is theirs, who upright 

Hymn 652. Great is the Lord our God. 


Psalms of David, 1719. Ps. xlviii. I-S. The Church is the 
honour and safety of a nation. 


Three verses are omitted. One may be quoted 

When navies, tall and proud, 
Attempt to spoil our peace, 
He sends His tempests roaring loud, 
And sinks them in the seas. 

Hymn 653. Lo! God is here! let us adore. 

TERSTEEGEN (22) ; translated by JOHN WESLEY (36). 

In Hymns and Sacred Poems, 1739, headed Public Worship. From 
the German (Works, i. 167). A somewhat free translation of Gott 
ist gegenwartig (see 22). 

Wesley s fifth verse is omitted 

In Thee we move. All things of Thee 
Are full, Thou Source and Life of all ! 

Thou vast, unfathomable Sea ! 

Fall prostrate, lost in wonder, fall, 

Ye sons of men ; for God is man ! 

All may we lose, so Thee we gain ! 

When Benjamin Clough, who accompanied Dr. Coke to 
India, was with him in London, Coke said, My dear brother, 
I am dead to all but India. Mr. Clough thought of the words 
about the first disciples, They left all and followed Him. He 
began to sing, Gladly the toys of earth we leave, and Coke 
joined him in that verse of self-surrender. In the following 
May, when their vessel was in the Indian Ocean, Mr. Clough 
knocked at his friend s cabin, and found him lying lifeless on 
the floor. He had left the toys of earth for ever. 

Hymn 654. On Thee, O God of purity. 

Psalms and Hymns, 1743 ; Works, viii. 9. Psalm v. Seven verses 
of eight lines, beginning O Lord, incline Thy gracious ear. 

Hymn 655. Glad was my heart to hear. 


[Psalm cxxii. in Songs of Zion, 1822. 


Hymn 050. Jesus, Thou soul of all our joys. 


Hymns and Saered Poems i 1749; lVorks t \."yy). The True Use 
of Music. 

I will sing with the spirit, and I will sing with the understanding 
also. I Cor. xiv. 15. Three verses are omitted. 

The conversion of Mrs. Rich (see Hymn 213) in 1745 had 
given Charles Wesley the entry into the musical world of London. 
As years passed he became something like a private chaplain 
to many of the celebrities of the day. Mrs. Rich says of one of 
his hymns in 1746, I gave a copy of the hymn to Mr. Lampe, 
who, at the reading, shed some tears, and said he would write 
to you ; for he loved you as well as if you were his own brother. 
The Lord increase it, for I hope it is a good sign. As to the 
sale of the hymns, he could give me no account as yet, not 
having received any himself, nor have I got my dear little girl s. 
Charles Wesley knew Garrick well, and probably met Handel 
at Mrs. Rich s. The growing reputation of his own sons as 
organists and composers drew these ties still closer between the 
Methodist clergyman and the musical celebrities of his later 

Hymn 057. We love the place, O God. 

WILLIAM BULLOCK, D.D. (1798-1874) and SIR H. W. BAKER 


In Dean Bullock s SOM^S of the Church, 1854, headed Third 
Sunday after Epiphany. " Lord, I have loved the habitation of Thy 
house." Ps. xxvi. 8. 

The first two verses are Dean Bullock s, the last three Sir H. Baker s. 
Published in Hymns Ancient and Modern, 1861. 

Mr. Bullock was a missionary of the Society for the 
Propagation of the Gospel for thirty-two years, and Dean of 
Halifax, Nova Scotia, where his Songs of the Church was 
published. His hymns were written amid the various scenes 
of missionary life, and are intended for the private and domestic 
use of Christians in new countries deprived of all public 


Hymn 658. Angel voices, ever singing. 

From second edition (1866) of Hymns fitted to the Order of Common 
Prayer (1861), with the title, For the Dedication of an Organ or for a 
Meeting of Choirs. 

Mr. Pott was born in 1832, educated at Brasenose, Oxford, 
and Rector of Norhill, Ely, 1866-91 ; he afterwards retired to 
Speldhurst, Tunbridge Wells. His translations from the Latin 
and Syriac, and his original hymns, have been very popular. 
He edited The Free-Rhythm Psalter (Oxford University Press). 
His Ascension hymn, Lift up your heads, eternal gates is well 

Hymn 659. O Lord of hosts, whose glory fills. 


In his Hymns for the Young, 1844, headed Laying the First Stone 
of a Church. The original reads 

Endue the hearts that guide with skill, 
Preserve the hands that work from ill. 

Hymn 660. This stone to Thee in faith we lay. 


Written for laying the foundation-stone of Christ Church, Attercliffe, 
Sheffield, October 30, 1822, and printed in Montgomery s newspaper, 
the Sheffield Iris, on November 5, 1822. 

Hymn 661. Christ is our corner-stone. 
Latin ; translated by JOHN CHANDLER, M.A. (1806-76). 

In his Hymns of the Primitive Church, 1837, from the Paris 
Breviary text of a grandly rugged Latin hymn, Urbs beata Hierusalem, 
dicta pacis visio. 

This hymn probably dates from the sixth or seventh century. 
The fifth verse begins, Angularis fundamentum lapis Christus 
missus est. 

Mr. Chandler was the son of the Vicar of Witley, Surrey, 


and himself became vicar there in 1837. He died at Putney. 
He was one of the earliest and most successful modern 
translators of Latin hymns. His work arose out of a desire to 
see the prayers of the English Church accompanied by hymns 
of a corresponding date. Some translations of hymns from the 
Paris Breviary, with originals annexed, by Isaac Williams in 
the British Magazine, pleased him so much that he got the 
Paris Breviary (1736), and one or two old books of Latin 
hymns, and regularly applied himself to the task of selection 
and translation. He says, My aim in translating them has 
been to be as simple as possible, thinking it better to be, of the 
two, rather bald and prosaic than line and obscure. Thirty or 
forty of his translations have come into common use. They 
are freer in their renderings than Dr. Xeale s. The great 
majority of the hymns in the Paris Breviary belong to the 
latter part of the seventeenth century, and those that are really 
ancient have been modernized by presumptuous revision. 

Hymn 002. Christ is the foundation. 

Written for the foundation-stone ceremony at St. Mary Magdalene, 
Paddington, 1865, and published with an account of the day in the 
Church Times, in twelve stanzas. It appeared in Dr. Munsell s Hymns 
of Love and Praise for the Church s Year, 2nd edition, 1866. 

Dr. Monsell was the son of Archdeacon Monsell, of London 
derry. He became Rector of St. Nicholas, Guildford, and was 
killed by the falling of a stone whilst the church was rebuilding. 
A memorial stands on the spot where he was watching opera 
tions when the stone struck him on the head and knocked him 
to the ground, where he lay unconscious. He wrote nearly 
three hundred hymns, of which one-fourth are in general use. 
Some of those best known are Rest of the weary, Sinful, 
sighing to be blest, Worship the Lord in the beauty of holi 
ness, and Fight the good light with all thy might, which was 
often sung during the Boer War. 

Hymn CG3. Great God, Thy watchful care we bless. 


The original, published in 1755, was written for the opening of a 
chapel at Oakham, and begins, And will the great Eternal God. 


Hymn 664. Be with us, gracious Lord, to-day. 


For the Consecration of a Church. Appeared, with fifteen more 
by the same author, in the Appendix to Dr. Walker s Cheltenham 
Psalms and Hymns, which he edited in 1873. 

Canon Bell (1818-98) was born at Magherafelt, Ireland ; 
Vicar of Ambleside, 1861 ; Rector of Cheltenham, 1872 ; Hon. 
Canon of Carlisle Cathedral, 1869. He published several 
volumes of poetry, and other religious works. 

Hymn 665. O Thou whose hand hath brought us. 

For the Opening of a Place of Worship." Appeared in the Baptist 
Hymnal, 1879. 

Mr. Goadby (1845-80) was the son of a Baptist minister at 
Leicester. He became Baptist pastor at Bluntisham, Hunts, 
1868 ; Watford, 1876, and was a young minister of great 

Hymn 606. When the weary, seeking rest. 

DR. H. BONAR (70). 

From Hymns of Faith and Hope, 3rd Series, 1867. Written for the 
English Presbyterian Hymn-book. 

His son says, My father was asked to provide words to the 
music, and was specially requested to furnish a fitting refrain 
to the two lovely lines of Mendelssohn s, with which Callcott s 
tune " Intercession" ends. In searching for a Scripture theme 
containing some reiterated phrase almost of the nature of a 
refrain, he was struck with Solomon s prayer at the dedication 
of the temple (2 Chron. vi.), in which every separate petition 
concludes with substantially the same words. This idea was 
taken for the starting-point, and Solomon s words, " Hear Thou 
from heaven Thy dwelling-place, and forgive," became the 
familiar couplet 

Hear then, in love, O Lord, the cry, 
In heaven, Thy dwelling-place on high. 


This foundation once provided, the rest of the hymn was 
built upon it. This hymn my father liked, as he often told me, 
as well as any he had ever written ; for though he saw flaws in 
the poetry, the subject and working out and whole tone of it 
seemed to him far better than many other of his pieces which 
had attained greater popularity (Hymns of Horatius Bonar, 
p. xxii.). It was Bishop Eraser of Manchester s favourite 

Hymn 667. God of pity, God of grace. 


Written September 4, 18^7. Appeared in Litany form in her 77/4- 
Voice and the Reply (Worcester, 1858), entitled The Prayc-r in the 

Miss Goffe was born in London, and married Josiah Morris, 
ed tor of the Malvern News, in 1849. A poem of hers on 
Kindness to Animals gained a prize offered by the Band of 
Hope Union. She edited a Bible Class Hymn-book, and wrote 
the words for her husband s School Harmonics. Mrs. Morris 
says that there is a regular progression of Christian experience 
running through her volume. Its first part, The Voice, has 
eighteen pieces ; the Reply, Man s answer to conscience, has 
eighty-eight pieces. 

Hymn 008. God is the refuge of His saints. 


Psalms of David, 1719. Fs. xlvi. 1-5. The Church s safety and 
triumph among national desolations. 

Watts s last line reads, Built on His truth, and arm d with Pow r. 

Hymn 669. Let Zioii in her King rejoice. 


Psalms of David, 1719. Ps. xlvi. 6-1 1. God fights for His 

In ver. I Watts read, Though tyrants rage and kingdoms rise. 
Ver. 6, sit secure is changed to rest secure. 


Hymn 670. God, our hope and strength abiding. 

JOHN KEBLE, M.A. (85). 

A version of Psalm xlvi. from The Psalter or Psalms of David ; in 
English Verse ; By a Member of the University of Ox/orJ, which Keble 
issued in 1839. 

Hymn 671. O God, the help of all Thy saints. 


From the Mitre Hymn-book ; version of Psalm x. based on Tate and 
Brady s. 

Mr. Osier was born at Falmouth in 1798, and was house 
surgeon at Swansea Infirmary, 1819-36. He removed to 
London, and gave himself to literary work. For some time 
he was associated as writer and editor with the Society for 
Promoting Christian Knowledge. In 1841 he went to Truro as 
editor of the Royal Cornwall Gazette. He died in 1863. A 
stained-glass window was erected to his memory in Kenwyn 
Church by the Cornish clergy. 

In 1835-6 he helped Prebendary Hall in the preparation 
of the Mitre Hymn-book^ for which he wrote ten versions of 
the Psalms, rewrote five more, and composed fifty hymns, a 
few of them rewritten. The Mitre collection had a large 
circulation, and had a mitre stamped on its cover. 

Hymn 672. Great is our redeeming Lord. 

Arminian Magazine, 1797; Works, viii. III. Psalm zlviii. Ten 
verses ; I, 6, 9, 10 selected from it. 

Charles Wesley wrote in ver. I, His Church on earth should 

Hymn 673. Glorious things of thee are spoken. 

Olney Hymns, 1779. Zion; or the City of God. Isa. xxxiii. 

In the original there are two other verses, which it is a gain 
to omit from this glorious burst of praise. 


Hymn 674. By the holy hills surrounded. 
C. J. P. SPITTA (265); translated by R. MASSIE (265). 

Psalter und Harfe, 2nd Series, 1843. Gottes Stadt steht festge- 
griindet is based on Psalm Ixxxvii., and entitled The City of God. 
Spitta wrote it to one of the great German chorales in Mendelssohn s 
St. Paul. 

Hymn 675. All glory to our gracious Lord ! 

Psalms and Hymns, 1743 > Works, viii. 204. Psalm cxviii. 
Twenty-two verses. 

Hymn 676. None is like Jeslmrun s God. 

Hymns and Sacred Poems, 1742 ; Worts, ii. 305. Deut. xxxiii. 
26-9. The last three verses are omitted. 
The second half of ver. 2 reads 

Sinner, what hast thou to dread ? 

Safe from all impending harms, 
God hath underneath thee spread 

His everlasting arms. 

Dr. Osborn says the more euphonious reading, " Round 
thee and beneath are spread," dates from 1780. The substi 
tution in ver. 2 of Israel for sinner, by which the sense is 
so greatly improved, has not been traced beyond 1809. 

Hymn 677. Who in the Lord confide. 

Psalms and Hymns, 1743 ; Works, viii. 240. Psalm cxxv. 
Verses 3, 5, 6 are omitted. 

Hymn 678. Whom Jesu s blood doth sanctify. 

Short Hymns on Select Passages of Scripture (left in MS.) ; Works, 
ix. 112. Deut. xxxiii. 3. 


The first verse reads 

The people out of Egypt brought, 

Whose burdens He removed, 
Whom with a thousand pangs He bought, 

More than His life He loved. 
Stronger than death His love was shown : 

And still He doth defend, 
And having freely loved His own, 

Will love them to the end. 

Hymn 679. The Church s one foundation. 

Written in 1866, and published in Lyra Fidelium, headed The 
Holy Catholic Church ; The Communion of Saints. 

Bishop Gray of Capetown s defence of the Catholic Faith 
against Bishop Colenso s teaching stirred Mr. Stone to write 
this hymn. Ver. 3, Though with a scornful wonder, is an 
expression of the writer s strong feeling as to this controversy. 

The fact that the hymn was chosen as the Processional 
at the cathedral services at Canterbury, Westminster, and 
St. Paul s, when the bishops met for the Lambeth Conference 
of 1888, led Bishop Nelson, of New Zealand, to write 

Bard of the Church, in these divided days 

For words of harmony to thee be praise : 

Of love and oneness thou dost strike the chords, 

And set our thoughts and prayers to tuneful words. 

The Church s one Foundation thou didst sing, 

Beauty and Bands to her thy numbers bring. 

Through church and chancel, aisle, and transept deep, 

In fullest melody thy watch-notes sweep ; 

Now in the desert, now upon the main, 

In mine and forest, and on citied plain : 

From Lambeth towers to far New Zealand s coast, 

Bard of the Church, thy blast inspires the host. 

One who was present says, The effect of the hymn at 
St. Paul s on this occasion (in 1888) was almost appalling. 
Sung by a large congregation, some people say this hymn was 
really more than they could bear. " It made them feel weak 
at the knees, their legs trembled, and they felt as though they 
were going to collapse." 


Hymn 680. Children of the heavenly King. 
J. CENNICK (100). 

Appeared in twelve verses in Sacred Hymns for the Children of God 
in the Days of their Pilgrimage, 1742, entitled Encouragement to 
Praise. The abbreviated form in six verses was given in Whitefield s 
Collection, 1753. 

Hymn 081. All praise to our redeeming Lord. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesits Christ, 1747 ; Works, iv. 252. At Meeting of Friends. 1 
It was originally in eight-line verses. 

Hymn 082. How good and pleasant tis to sec. 

Hymns for the Use of Families, 1767, No. 12; Works, vii. 17. 

Hymn 083. Behold, how good a thing. 


Hymnt and Sacred Poems, 1742; Works, viii. 250. Psalm cxxxiii. 
Eleven verses. 

Hymn 081. How happy are we. 


Hymns for the Use of Families, 1767; Works, vii. 175. To be 
sung at the tea-table. 

The last verse is omitted 

Come, Lord, from the skies, 

And command us to rise 
Ready made for the mansions above ; 

With our Head to ascend, 

And eternity spend 
In a rapture of heavenly love. 

John Wesley was a delightful companion always at home, 
and quite at liberty. When he visited his friends he poured 


forth his rich store of anecdotes, and generally closed the 
conversation with two or three verses of some hymn strikingly 
appropriate to the occasion. This faculty often astonished 
those who knew him best. His memory was a rich repository 
of his brother s hymns. That habit illustrates the heading, To 
be sung at the tea-table. 

Hymn 685. Jesus is our common Lord. 


Hymns and Sacred Poems, 1742; Works, ii. 218. Receiving a 
Christian Friend. 

These are the first two verses 

1. Welcome friend, in that great name 

Whence our every blessing flows, 
Enter, and increase the flame 
\Vhich in all our bosoms flows. 

2. Sent of God, we thee receive : 

Hail the providential guest ! 
If in Jesus we believe, 

Let us on His mercies feast. 

Then begins the hymn as given here. 

In ver. 3 Charles Wesley wrote, Till we join the host above. 

Hymn 686. Our friendship sanctify and guide. 

Hymns and Sacred Poems, 1749; Works, v. 409. Hymns for 
Christian Friends, No. 4 in a series of fifty-five. It begins 

Author of friendship s sacred tie, 
Regard us with a gracious eye, 
Two souls whom Thou hast joined in one. 

Half of the hymn is given here. In ver. 4 the original reading is 
In both Thy glorious self reveal, 
Both with the fire of love baptize. 

Hymn 687. Come, let us ascend 

Hymns and Sacred Poems, 1749; Works, v. 457. Hymns for 
Christian Friends, No. 41. 

The last two verses are omitted. 


John Fletcher says at the close of his Last Check to 
Antinomianism, When the triumphal chariot of perfect love 
gloriously carries you to the top of perfection s hill ; when you 
are raised far above the common heights of the perfect ; 
when you are almost translated into glory, like Elijah, then 
you may sing with the Rev. Mr. Madan, and the numerous 
body of imperfectionists who use his collection of Psalms, c. 

Who in Jesus confide, 
They are bold to outride 
The storms of affliction beneath. 

But when you cannot follow Mr. Madan, and the imperfec 
tionists of the Lock Chapel, to those rapturous heights of 
perfection, you need not give up your shield. You may still 
rank among the perfect, if you can heartily join in this version 
of Psalm cxxxi. 

Lord, Thou dost the grace impart, 
Poor in spirit, meek in heart, 
I will as my Master be, 
Rooted in humility. 

Hymn GSS. Father, Son, and Spirit, hear. 

Hymns and Sacred Poems, 1 740 ; Works, i. 356. The Com 
munion of Saints. 

A hymn in six parts, with thirty-nine eight-line verses. 

Hymn 089. Christ, from whom all blessings flow. 

Hymns and Sacred Poems, 1740; Works, i. 361. From the same 
hymn as 688. Part IV. 

Hymn 690. Jesus, united by Thy grace. 

Hymns and Sacred Poems, 1742; Works, ii. 138. A Prayer for 
Persons joined in Fellowship. Part IV. 
The last three verses are omitted. 

2 U 


Hymn 691. Brethren in Christ, and well beloved. 


Hymns and Sacred Poems, 1740; Works, i. 340. On the admis 
sion of any person into the Society. 
Two verses are omitted. 

2. Scaped from the world, redeemed from sin, 

By fiends pursued, by men abhorr d, 
Come in, poor fugitive, come in, 
And share the portion of thy Lord. 

8. In part we only know Thee here, 

But wait Thy coming from above : 
And I shall then behold Thee near, 
And I shall all be lost in love. 

The hymn begins Brother in Christ. The change to the plural in 
all the verses was made for the 1831 Supplement to the Methodist 

Such a hymn promises to be more and more useful as the 
service for the reception of new members gains greater hold on 

Hymn 692. Thou God of truth and love. 


Hymns and Sacred Poems, 1749; Works, v. 422. Hymns for 
Christian Friends, No. 13. 
The last verse is omitted. 

On September u, 1803, Jabez Bunting, then a young 
London minister of twenty-four, returned home one Sunday 
evening after a hard day s work in the Borough and at Rother- 
hithe. His superintendent, Joseph Taylor, arrived a little 
later, and said it had been the hardest day s work he had 
performed since he left Cornwall many years before. They 
tried to rouse each other by singing, O may Thy Spirit seal, 
to Beaumont s tune, which was a favpurite with them both, but 
had not strength enough to finish the verse ; so they gave it 
up and began to talk about Macclesfield. 

James Smetham writes, February u, 1872, For a long 
time past I have seen into a something most wondrous, in what 


I fear so many think the accident of our circles of friends. It 
is no accident. If it be true, " He that receiveth you, receiveth 
Me, in one sense, it is also in this. God draws nigh in our 

Why hast Thou cast our lot 

In the same age and place? 
And why together brought 

To see each other s face ? 

We are sent to operate on each other and to be operated 
on ; "diamond cut diamond." For want of this recognition of 
" God with us " in our friends great harm is done. Temper is 
allowed to thwart God s intentions, neglect is allowed to run it 
to waste, insensibility to miss its profoundest lessons ; so life 
remains a mean and weary thing. 

Hymn 693. Jesus, great Shepherd of the sheep. 


Hymns and Sacred Poems, 1749 ; Works, v. 33. Hymns for 
Believers, No. 24. 

Two verses are omitted. 

Hymn 694. Try us, O God, and search the ground. 


Hymns and Sacred Poems, 1742; Works, ii. 136. A Prayer for 
Persons joined in Fellowship. Part I. Hymn 690 is from Part IV. 
In ver. 5 the original is sinless here below. 

Hymn 695. Jesus, soft, harmonious name. 


Hymns and Sacred Poems, 1749; Works, v. 475. For Christian 
Friends, No. 53. 

Ver. 3, See the souls that hang on Thee, is omitted. 

Hymn 696. Come, Wisdom, Power, and Grace 


Hymns for the Use of Families, 1767 ; Works, vii. 43. No. 39. 


Hymn 697. Centre of our Lopes Thou art. 

Hymns and Sacred Poems, 1749; Works, v. 426. For Christian 
Friends, No. 16. 

The first verse is omitted 

Author of the peace unknown, 

Lover of my friend and me, 
Who of twain hast made us one, 

One preserve us still in Thee, 
All our heighten d blessings bless, 
Crown our hopes with full success. 

Charles Wesley wrote, Fill us now with holy fires. 
Cemented by love divine was felicitously changed in 1904 into 
Joined in one by love divine. 

Hymn 698. Jesus, Thou sovereign Lord of all. 


Hymns and Sacred Poems, 1749 ; Works, \. 174. The fourth of a 
series of six hymns, headed Desiring to Pray. Five verses are 

Charles Wesley s last line was daring And, if Thou canst, deny 
the rest. 

Hymn 699. Shepherd divine, our wants relieve. 


Hymns and Sacred Poems, 1 749 ; Works, v. 1 76. Desiring to 
Pray. Hymn 5. 

Hymn 700. Jesus, from whom all blessings flow. 


Hymns and Sacred Poems, 1749; Works, v. 481. Primitive 
Christianity. This hymn is Part II., verses I, 2, 6, 10, II. 

Charles Wesley wrote, From every sinful wrinkle free in ver. 5. 
The hymn was first published at the close of Wesley s Earnest Appeal 
to Men of Reason and Religion, 1743. 


After dinner John Fletcher often sang several verses of 
Primitive Christianity, particularly that 

Oh that my Lord would count me meet 
To wash His dear disciples feet! 

Sometimes he read many of those verses with tears streaming 
down his face. Wesley s Life of Mr. Fletcher. 

Hymn 701. O God of our forefathers, hear. 

Hymns on the Lord s Supper, 1745, No. 125 ; Works, iii. 309. 

Hymn 702. From every stormy wind that blows. 

Peace at the Mercy-Seat, in 7 he Winter s Wrtath, 1828, an 
illustrated annual, which lived from 1828 to 1832. 
The last verse is here omitted 

Oh ! let my hand forget her skill, 
My tongue be silent, cold, and still, 
This throbbing heart forget to beat, 
If I forget the mercy-seat. 

Canon Stowell was the son of the Rector of Ballaugh, near 
Ramsey ; was born at Douglas in 1799, and in 1831 became 
Rector of Christ Church, Salford, which had been built through 
his efforts. In 1845 he was Hon. Canon in Chester Cathedral, 
and in 1851 Rural Dean of Eccles. He was well known as a 
preacher and author, and a powerful champion of evangelical 
truth. He wrote the Jubilee Hymn for the British and Foreign 
Bible Society. He died in 1865. 

In 1831 he published A Selection of Psalms and Hymns, in 
which nine of his own hymns appeared. Thirty-four others 
appeared in the enlarged edition of 1864. 

His son says, My father s last utterances abundantly 
showed his love of, and delight in, prayer. Almost every word 
was prayer, couched for the most part in the language of Holy 
Scripture, or the Book of Common Prayer, and these prayers 
were characterized by the deepest humility and most entire 
self-distrust. Equally apparent was his simple and firm reliance 
on his Saviour. To the question, "Is Jesus with you and 


precious to you?" the answer was, "Yes, so that He is all 
in all to me." During his waking moments he frequently 
exclaimed, "Very much peace," and several times, "No fear," 
"Abundance of joy," "A very present help in time of trouble." 
The morning of his death the only articulate words that we 
could catch, uttered two or three hours before his decease, 
were, " Amen ! Amen ! " 

His watchword at the gates of death, 
He enters heaven by prayer. 

At one o clock on the afternoon of God s day of rest, without 
a struggle, and without the shadow of pain crossing his peaceful 
countenance, he entered into rest. 

Hymn 703. Jesus, where er Thy people meet. 


Olney Hymns, 1779. Ver. 3, Dear Shepherd is the original 
reading. Ver. 5 of the original reads 

Behold, at Thy commanding word 
We stretch the curtain and the cord ; 
Come Thou, and fill this wider space, 
And bless us with a large increase. 

John Newton says, in April, 1769, We are going to remove 
our prayer-meeting to the great room in the Great House (an 
uninhabited house at Olney, belonging to Lord Dartmouth). 
It is a noble place, with a parlour behind it, and holds 130 
people conveniently. Pray for us, that the Lord may be in 
the midst of us there, and that as He has now given us a 
Rehoboth, and has made room for us, so He may be pleased 
to add to our numbers, and make us fruitful in the land. 
Newton s O Lord, our languid frames inspire, and this 
hymn of Cowper s, were written for this occasion. Cowper 
used to take part in and sometimes lead these meetings. His 
friend the Rev. William Bull, Independent minister at Newport 
Pagnell, quotes the opinion of some one who was present, that 
he never heard praying that equalled Mr. Cowper s. In July, 
1772, Newton says, I preached at the Great House from 
Heb. ii. 18, to which I was led by Mr. Cowper s prayer. Next 
day he wrote to his wife, Dear Sir Cowper is as much in the 
depths as ever. The manner of his prayer last night led me 
to speak from Heb. ii. 18. I do not think he was much the 
better for it, but perhaps it might suit others. 


Hymn 701. Come, Thou omniscient Son of Man. 


Hymns and Sacred Poems, 1749 ; Works, v. 315. Hymns for 
those that wait for Full Redemption." For any who think they have 
already attained. Hymn 22. Three verses omitted. 

Hymn 705. Author of faith, we seek Thy face. 

Hymns and Sacred Poems, 1749; Works, v. 233. Hymns of 
Intercession. Nine verses. 

Hymn 700. Jesu, to Thee our hearts we lift. 


Jfymns and Sacred Poems, 1749; Works, v. 465. At meeting of 
Friends. Two verses omitted. 

Ver. 3 is suggested by the lines 

All are not lost ! There he, Who faith prefer, 
Though few, and piety to God ! 

which Wesley quotes in his Earnest Appeal, 52. 
Ver. 4 reads 

The grace which kept us to this hour 

Shall keep us faithful to the end ! 
When, clothed with majesty and power. . . . 

Hymn 707. Father of everlasting grace. 

Hymns of Petition and Thanksgiving for the Promise of the Father % 
1746 ; Works, iv. 165. The first hymn in the pamphlet. 
Verses 2-5 are omitted. 

Hymn 708. O Thou our Husband, Brother, Friend. 


Hymns and Sacred Poems, 1749; Works, v. 229. Hymns of 

Intercession, No. 2. 


The last two verses are omitted. Some interesting changes were 
made in the Large Hymn-book. The original readings are 

Ver. I. Grateful, unceasing sacrifice. 

Ver. 3. The work of faith with power fulfil. 

Ver. 4. And pure as God Himself is pure. 

Ver. 6. And wash and make us throughly clean, 
And change, and wholly sanctify. 

Ver. 7. And free from every touch of blame. 

No wonder John Wesley regretted that his brother had not given 
him the opportunity of touching ver. 4 before the 1749 volumes 

Hymn 709. Happy the souls that first believed. 


Hymns and Sacred Poems, 1749; Works, v. 479. Primitive 
Christianity. First published at the end of Wesley s Earnest Appeal, 


This is from Part I., verses I, 2, 6, 7, II, 12, 13. See Hymn 700, 
which is from Part II. 

On July u, 1751, Charles Wesley dined at Darlaston, once 
the scene of the fiercest persecution. He says, The people are 
a pattern to the flock 

Meek, simple followers of the Lamb ; 
They live and speak and think the same. 

By their patience and steadfastness of faith, they have 
conquered their fiercest adversaries. God gives them rest, 
and they walk in His fear and comforts, increasing daily both 
in grace and number. The Society was all in a flame of love. 

Hymn 710. Jesus, Lord, we look to Thee. 


Hymns and Sacred Poems, 1749 > Works, v. 52. For a Family. 
Ver. 4. Let us each for other care, 

Each his brother s burden bear, 

has been happily touched by John Wesley. 


Hymn 711. Unchangeable, almighty Lord. 


Hymns and Sacred Poems, 1742; Works, ii. 333. He that 
bclieveth shall not make haste. Isa. xxviii. 16. Part III. Verses 3 
and 4 are omitted. 

Hymn 712. Father, at Thy footstool see. 

Hymns and Sacred Poems, 1749; Works, v. 408. Hymns for 
Christian Friends, No. 3. Last two verses omitted. 

Ver. I. Father, at Thy footstool sec 

Two who now are one in Thee. 

Hymn 713. Christ, our Head, gone up on high. 

Hymns and Sacred Poems, 1740 ; Works, i. 359. The Communion 
of Saints. John xvii. 20, &c. The first half of ver. I ; second half of 
ver. 2, and ver. 7. 

Hymn 714. God of love, that hoar st the prayer. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747; Works, iv. 228. Six stanzas of eight 

Ver. 6, Keep us humble and unknown." 

Hymn 715. Let God, who comforts the distressed. 


Hymns of Intercession for all Mankind, 1758; Works, vi. III. 
1 For all mankind. 

In ver. I the original is, The inexplicable groan. 

Hymn 716. God of mercy, God of grace. 

Tsalm bcvii. in The Spirit of the Psalms, 1834. 


Hymn 717. Abide among us with Thy grace. 

JOSHUA STEGMANN, D.D. ; translated by Miss WINKWORTH 


Ach bleib mit deiner Gnade appeared in his Suspiria Temporu?n t 
1628, as a Closing Hymn. Its keynote is the Abide with us of 
Luke xxiv. It was a favourite hymn of Friedrich Wilhelm IV of 

Miss Winkworth s translation is in her Lyra Germamca, 2nd Series, 

The writer was the son of a Lutheran pastor at Siilzfeld. 
He was born in 1588, trained at Leipzig University, and 
became Professor of Theology at Rinteln in 1621. The out 
break of war compelled him to leave his post, and after his 
return the Benedictine monks claimed the property formerly 
belonging to the nunnery, which had been devoted to paying 
the stipends of the Lutheran professors. They sent soldiers 
to Stegmann s house to demand that he should refund his 
salary, and annoyed him in every way. Soon after he was 
seized with fever, and died in 1632. 

Hymn 718. Jesus, with Thy church abide. 

THOMAS B. POLLOCK, M.A. (253), and others. 
In Hymns Ancient and Modern, 1875. For the Church. 

Hymn 719. How large the promise, how divine. 


Hymns and Spiritual Songs t 1 709. Abraham s blessing on the 
Gentiles. Gen. xvii. 7 ; Mark x. 14. Some happy revisions have 
been made. In ver. 2 the word of His extensive love is changed 
to unbounded. 1 

Hymn 720. See Israel s gentle Shepherd stand. 

Published 1 75 5, headed Christ s condescending regard to little 


Hymn 721. O crucified, triumphant Lord ! 

W. M. BUNTING (249). 
Baptismal Hymn. Eph. iv. 5 ; Acts xvi. 33. 

Hymn 722. Lord of all, with pure intent. 


Hymns on the Four Gospels (left in MS.); Works^ xi. 119. They 
brought Him to Jerusalem to present Him, &c. Luke ii. 22. 
The original is written in the singular 

Ver. I. From his tendcrest infancy. 
Ver. 2. Jesus, in my infant dwell. 

Hymn 723. Blessed Jesus, here we stand. 

BENJAMIN SCHMOLCK (1672-1737) ; translated by Miss WINK- 
WORTH (19). 

1 Liebster Jesu wir sind hicr Deinem Worte nachzulebcn appeared 
in his Hfilige Flammen, 1709, entitled Seasonable Reflections of the 
Sponsors on their way with the Child to Baptism. 

Miss Winkworth s translation, which omits two stanzas of the 
original, is in her Lyra Gcrrnanica, and Series, 1858. 

Schmolck was the son of a Lutheran pastor in Silesia. 
After his return from the Gymnasium at Lauban in 1688, he 
preached a sermon which so impressed the patron of his father s 
living, that he made him an allowance to become a theological 
student at Leipzig. He became his father s assistant, and in 
1702 Lutheran pastor at Schwcidnitz, where he spent the rest 
of his life. His exhausting labours brought on a stroke of 
paralysis seven years before his death. By the peace of West 
phalia (1648), Schweidnitz was allowed only one Lutheran 
church outside the walls, built of timber and clay, with no 
tower or bells. Its three clergy had to care for thirty-six 
villages, and could not give the Sacrament to a sick person 
without permission from the Roman Catholic priest. 

Schmolck was a popular preacher, a zealous pastor, and a 
man of great tact and discretion. His devotional books spread 
his fame over Germany. He became the most popular hymn- 
writer of his day. Besides cantatas and occasional pieces, he 


wrote nine hundred hymns. A deep and genuine personal re 
ligion, and a fervent love to the Saviour, inspire his best hymns ; 
and as they are not simply thought out but felt, they come from 
the heart to the heart. The best of them are also written in a 
clear, flowing, forcible, natural, popular style, and abound in 
sententious sayings, easily to be remembered. 

This English version was sung at the baptism of the 
Princess Victoria of Hesse at Windsor Castle, 1863. 

Hymn 724. Come, Father, Son, and Holy Ghost, 

Honour the means ordained by Thee. 


Hymns and Sacred Poems, 1749 ; Works, v. 388. At the Baptism 
of Adults. 

Charles Wesley wrote, Honour the means enjoin? d by Thee. 

Hymn 725. Stand, soldier of the cross. 

Written for Hymnal Companion, 1870. 

Hymn 726. Jesu, at whose supreme command. 

Hymns and Sacred Poems, 1742 ; Hymns on the Lord s Supper ; 
1745 ; Works, iii. 237. No. 30. The sixth verse is omitted 

The grace which sure salvation brings 

Let us herewith receive ; 
Satiate the hungry with good things, 

The hidden manna give. 

In ver. 3 Affix the sacramental seal is the original reading. 

Hymn 727. Victim divine, Thy grace we claim. 

Hymns on the Lord s Supper, 1745; Works, iii. 301. No. 116, 
section iv. The Holy Eucharist as it Implies a Sacrifice. Based on 
Dr. Brevint s heading to his section 6, Concerning the Sacrament, as it 
is a Sacrifice. Verses 3 and 4 are omitted. 


In ver. 2 Charles Wesley wrote, And spreads salvation all 

The hymn is based on Dr. Brevint s words, This Victim 
having been offered up in the fulness of times, and in the midst 
of the world, which is Christ s great temple, and having been 
thence carried up to heaven, which is His sanctuary, from 
thence spreads salvation all around, as the burnt offering did 
its smoke. And thus His body and blood have everywhere, 
but especially at this Sacrament, a true and real presence. 
When He offered Himself upon earth, the vapour of His 
atonement went up, and darkened the very sun ; and by rend 
ing the great veil it clearly showed He had made a way into 
heaven. And since He is gone up He sends down to earth the 
graces that spring continually both from His everlasting 
sacrifice, and from the continual intercession that attends it. 
So that we need not say, " Who will go up into heaven ? " since, 
without either ascending or descending, this sacred body of 
Jesus fills with atonement and blessing the remotest part of this 

Daniel Brevint was born in Jersey in 1616, studied at the 
Protestant University at Saumur, came to Oxford, and was 
elected Fellow of Jesus College in 1637. He was deprived of 
his fellowship by the Parliamentary Commissioners, and re 
turned to Jersey. He became pastor of a French Protestant 
congregation in Normandy, and chaplain to Marshal Turenne. 
In 1660 he returned to England, and received a stall in Durham 
Cathedral ; was made D.D. of Oxford, 1663 ; Dean of Lincoln 
in 1682. He died at Lincoln in 1695. His treatise on The 
Christian Sacrament and Sacrifice (1673) was written in Paris 
at the request of the princesses of Tourennc and Bouillon, who 
wished to see the subject of the Lord s Supper treated in a 
practical and devotional manner. Jerusalem, they said, is 
so flanked about with bastions that the temple can hardly be 
seen. The work was written without taking notice of con 
troversial matter, which the author had already discussed in 
The Depth and Mystery of the Roman Mass, and treated two 
years later in Saul and Samuel at Endor ; or, the new ways of 
Salvation and Service which usually tempt men to Rome, and 
detain them there, truly represented and refuted. Dean Brevint 
lives in Charles Wesley s Hymns on the Lord s Supper and 
Toplady s Rock of Ages. 

Dr. Osborn points out how the instructions given in a 


despised Protestant conventicle in that splendid court [of Paris] 
are echoed to-day from the ends of the earth. The genius of 
the Wesleys has given wings to the thought and feeling of Dr. 
Brevint ; the handful of corn shakes like Lebanon. 

Hymn 728. The promise of My Father s love. 

Hymns and Spiritual Songs, 1709. It is No. 3 in Book III. : Pre 
pared for the holy ordinance of the Lord s Supper, and is headed 
The New Testament in the Blood of Christ ; or, The New Covenant 

Watts laid emphasis in the preface to his Psalms of David 
on the small number of psalms sung at the celebration of the 
Lord s Supper. Though, to speak my own sense freely, I do 
not think David ever wrote a psalm of sufficient glory and 
sweetness to represent the blessings of this holy institution. 

Hymn 729. Come, all who truly bear. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 224. No. 13. 

Hymn 730. Come, Thou everlasting Spirit. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 226. No. 16. 

Hymn 731. Lamb of God, whose dying love. 

Hymns on the Lord s Supper, 1745 ; Works, iii. 228. No. 20. 
Ver. 4, Never will we hence depart, is omitted. 
In the first line dying is a happy substitute for bleeding. John 
Wesley changed thus into now in 1780. 

Hymn 732. Let all who truly bear. 


Hymns on the Lara s Supper, 1745 ; Works, iii. 218. No. 4. In 
four stanzas of eight lines. The first half of verses I, 2, 3 ; the second 
half of ver. 4. 

By these omissions the whole hymn is lifted up to a higher grade. 


Hymn 733. In memory of the Saviour s love. 

Blest with the presence of their God, a hymn of six verses, headed 
For the Sacrament, appeared in a Selection of Psalms and Hymns, 
Uttoxeter, 1805, edited by the Rev. Jonathan Stubbs. Cotterill and 
others assisted in the compilation. This cento, verses 3, 5, 6, appeared 
in R. Whittingham s Collection, 1835. 

Hymn 734. Be known to us in breaking bread. 


In his Christian Psalmist, 1825, entitled The Family Table. Now 
used as a Sacramental hymn. 

Hymn 735. Here, O my Lord, I see Thee face to 

DR. H. BONAR (70). 

In Hymns of Faith and Hope, 1st Series, 1857, headed This do in 
remembrance of Me. 

Dr. Bonar used to go once a year to assist his elder brother, 
Dr. John James Bonar, of St. Andrew s Free Church, 
Greenock, at his Communion Service. At his request, this 
hymn was sent and read aloud after the Communion on the 
first Sunday in October, 1855. It was printed afterwards with 
a memorandum of the various services. There are four more 
verses in the original. 

Hymn 736. According to Thy gracious word. 

In his Christian Psalmist, 1825, with the motto This do in remem 
brance of Me. Luke xxii. 19. 

From its first appearance this has been one of the most 
popular Communion hymns. 


Hymn 737. Bread of heaven, on Thee I feed. 


In his Star of the East, 1824, with other poems, chiefly religious 
and domestic, headed For the Eucharist, and with the words from 
St. John s Gospel, I am the Living Bread which came down from 
heaven. Whoso eateth My flesh and drinketh My blood, hath eternal 
life. I am the true Vine. In the MS. the fourth line of ver. 2 reads, 
From Thy veins I drink and live, which is happily changed, To 
Thy cross I look and live. 

Mr. Conder (1789-1855) was proprietor and editor of the 
Eclectic Review and the Patriot newspaper ; wrote many works 
in prose and poetry, edited the Congregational Hymn-book, 
1836, and other collections. His own hymns are marked by 
great beauty of expression and deep spirituality. 

Canon Ellerton says Mr. Conder will always be known to 
Church people by this lovely hymn, which might have been 
written by Bonaventura ; and is a remarkable instance of the 
power which deep and true devotion and living faith have to 
lift a man above the level of his traditional or intellectual 
belief, and open to his inward eye the mysteries of the kingdom 
of God. 

Hymn 738. Bread of the world, in mercy broken. 

First published in his Hymns ; 1827, headed Before the Sacra 

Hymn 739. By Christ redeemed, in Christ restored. 

Written in 1857 for Baptist Psatms and Hymns, 1858. The 
Lord s Supper. It is a hymn of unusual tenderness and depth of 

Hymn 740. Come, and let us sweetly join. 


Hymns and Sacred Poems, 1740; Works, i. 350. The Love-Feast. 
Five parts, twenty-two eight-line verses. 

The first part is given unaltered, but divided into four-line verses. 


Ilymn 741. Come, Thou high and lofty Lord! 


Hymns and Sacred Poems, 1740; Works, i. 351. The second pare 
of the hymn on The Love-Feast (740). Ver. 3 omitted. 

Hymn 742. Let us join tis God commands. 


Hymns and Sacred Poems, 1740 ; Works, i. 352. The third part 
of The Love-Feast hymn (740-1). 
In ver. 3, line 7, the original is 

Conquers hell, and death, and sin, 
Hallows whom it first makes whole. 

Hymn 743. Partners of a glorious hope. 


Hymns and Sacred Poems, 1740; Works, i. 352. The fourth part 
of The Love-Feast hymn (740-2). 

Hymn 744. Saviour of all, to Thee we bow. 


Hymns and Sacred Poems, 1742 ; Works, ii. 361. Unto the Angel 
of the Church of the Laodiceans. In three parts, thirty-six verses. 
Part III., eleven verses ; verses I to 6 are given here. 

Hymn 745. Come, let us use the grace divine. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, x. 46. 
Jer. 1. 5. In eight-line verses. 

Come and let us join ourselves to the Lord in a perpetual covenant 
that shall not be forgotten. 

In ver. 5 the original reading is, Present with Thy celestial host. 

The hymn has long been consecrated by its use in the 
Covenant Service at the beginning of each year. 

After John Fletcher was married, on November 12, 1781, 
from dinner, which was a spiritual meal, as well as a natural 

2 c 


one, until tea-time, our time was spent chiefly in fervent prayer 
or singing. After singing the Covenant Hymn, Mr. Fletcher 
went to Mrs. Fletcher, and said to her, " Well, my dearest 
friend, will you join with me in joining ourselves in a perpetual 
covenant to the Lord? Will you with me serve Him in His 
members ? Will you help me to bring souls to the blessed 
Redeemer ; and, in every possible way, this day, lay yourself 
under the strongest ties you can, to help me to glorify my 
gracious Lord ? " She answered, like one that well knew where 
her strength lay, " May my God help me so to do ! " 

On July 12, 1778, during his Conference in Dublin, Wesley 
says, After I had several times explained the nature of it, we 
solemnly renewed our covenant with God. It was a time never 
to be forgotten ; God poured down upon the assembly " the 
spirit of grace and supplication " ; especially in singing that 
verse of the concluding hymn 

To us the covenant blood apply. 

Hymn 746. O God, how often hath Thine ear. 
W. M. BUNTING (249). 

* Renewing the Covenant. 

I wrote it out of the fulness of personal feeling, while yet a 
youth at school. He was not eighteen. His brother says it 
was sent anonymously by W. M. Bunting to his father, then 
editor of the Wesley an Methodist Magazine. He produced and 
praised it one morning at the breakfast-table, in ignorance that 
its author was present. As it seems to me, a very partial critic, 
it "mourns as a dove," while it mounts "up as on wings of 
eagles. " It was written before he entered the ministry in 1824, 
and has never lost its hold on Methodism. It appeared in 
the 1831 Supplement to the Methodist hymn-book. It is a 
tender and heart-searching call to our Church on the first 
Sunday of the New Year, when it meets for renewal of its 
covenant with God. 

Just below Agnes Bulmer s lofty Pindaric " Ode for the 
New Year," and Joshua Marden s lyric, " What is Time ? " came 
a little " Hymn for the New Year " and the Covenant Service, 
signed "Juvenis," which has since been sung by millions of 
Methodists, and will doubtless be sung by millions more, 


so long as our most impressive annual service shall be 

O God I how often hath Thine ear 
To me in willing mercy bowed ! * 
(Dr. Benjamin Gregory s Autobiographical Recollections, p. 14.) 

Hymn 747. O happy day that fixed ray choice. 

Published in 1755, headed Rejoicing in our Covenant Engagements 
to God." 2 Chron. xv. 15. 

It was sung, by Queen Victoria s request, at the confirma 
tion of one of her children. James Montgomery says, Blessed 
is the man that can take the words of this hymn and make them 
his own from similar experience. 

Dr. Bruce describes St. Matthew s farewell feast to the 
publicans as a kind of poem, saying for Matthew what Dod- 
dridge s familiar lines say for many another. The Training of 
the Twelve, p. 24. 

Hymn 748. Lord, from this time wo cry to Theo. 

\Vritten as a Confirmation hymn at the request of an old school 
fellow, Canon K. II. Baynes, and published in Canon Baynes s Jfotne 
Songs for Quiet Hours, 1874, and in Lyra Chris ti the same year. The 
hymn is a reply to the question in Jer. iii. 4, and requires a slight 
emphasis on we and our in the first two lines. The figures of the 
desert wandering of Israel and the temptation of Christ are used in 
the hymn. 

Mr. Ford was born at Bath in 1830. His father, an artist, 
gave him his second name after Sir Thomas Lawrence, whom 
he had known. He joined the Methodist Society in 1846 ; 
became a schoolmaster in Colchester (1848-56), and in Cam- 
borne (1856-92), where Sir George Smith and Mr. H. A. 
Smith were his pupils. Since his retirement he has lived in 
Bath. He published Lyra, Christi, 1874; Horn No-vissima, 
1898. Many of his hymns have appeared in various collec 
tions. This is My body which is given for you, was con 
tributed to the Congregational Hymn-book at the request of 
Dr. Henry Allon. 


Hymn 749. When Thy soldiers take their swords. 


Mrs. Owen, daughter of Mr. Syne, of Glanmore Castle, co. 
Wicklow, was born in 1842, and married in 1870 the Rev. J. A. 
Owen, M.A., late Fellow of University College, Oxford, and 
assistant master at Cheltenham College, 1870-96. Mrs. Owen 
was proud of her Irish blood. She was devoted to her two 
children and to the boys of her husband s boarding-house, for 
whom she held a weekly Bible-class. She gave much of her 
strength to Friendless Girls, whose life she thought the 
saddest on earth. She died very suddenly on June 19, 1883. 
Her friends established at Cheltenham a Home for Friendless 
Girls in her memory, which is known as the Frances Owen 
Home. The hymn was written for the boys of her husband s 
boarding-house about 1872. It will be of great value in the 
Service for the Public Recognition of New Members. 

Hymn 750. The Saviour, when to heaven He rose. 

Tublishcd in 1755, headed The Institution of a Gospel Ministry 
from Christ. Eph. iv. 11-12. For an Ordination. 

Ver. i, Father of mercies, in Thine house, and ver. 4 are here 

Hymn 751. Come, Holy Ghost, our souls inspire. 

John Cosin was born at Norwich in 1594; educated at 
Norwich Grammar School and Caius College, Cambridge ; 
Master of Peterhouse, 1634 ; Vice- Chancellor of Cambridge 
University and Dean of Peterborough, 1640. Cosin was one of 
the most acute theologians of his time, and was deeply im 
pressed with the possibilities of the Church of England, whose 
position and orders he was one of the first to uphold. The 
Puritans complained of his bowings and genuflexions, and of the 
crucifix set over the altar of his chapel. He was ejected from 
his living by Parliament in 1644, and went to Paris. After the 
Restoration he was made Dean and then Bishop of Durham, 


He built the magnificent Gothic Chapel at Auckland Castle. 
He died at Westminster in 1672. 

The Vent, Creator Spiritus has taken deeper hold on the 
Church s devotions than any other mediaeval hymn, save, of 
course, the Te Deuni. It has been ascribed to Charlemagne, to 
Ambrose, to Gregory the Great, but on no sufficient grounds. 
Its use at Pentecost can be traced back to the tenth century. 
Bells were rung, incense and lights used, and the best vestments 
worn when it was sung at coronations and ordinations. One of 
its earliest translators asserts that whoever repeats this hymn 
by day or night, no enemy, visible or invisible, shall assail him. 
It moves the soul to its depths, and seems to lead it into the 
presence of the Creating Spirit. 

Cosin s translation was included in his Collection of Private 
Devotions, 1627, when he was Rector of Brancepeth. It contains 
devotions and a hymn for each of the Canonical Hours. This 
is assigned to the third hour nine o clock in commemoration 
of the hour when the Holy Ghost was poured out at Pentecost. 
It appears in the Book of Common Prayer, 1662, as an alterna 
tive form for the older version of sixteen verses, which was often 
felt to be too long. Mr. Macdonald says, Vigorous, without 
being harsh or uncouth, packing the utmost meaning in fewest 
words, brief and strong as the Latin itself, it has, I think, no 
superior, if, indeed, an equal, of its kind. 

Ilynin 752. Lord of the harvest, hear. 

Hymns and Sacred Poems, 1742; Works, ii. 342. A Prayer fui 

Vcr. 6 is omitted 

( )a all mankind forgiven 
Empower them still to call, 
And tell each creature under heaven 
That Thou hast died for all. 

In vor. 4 the original reading is, Saviour of human race. 

Hymn 753. Jesus, Thy wandering sheep behold ! 

Hymns and Sacred Poems, 1742 ; Works, ii. 343. A Prayer for 
Labourers. 1 It follows 752, and has eleven verses. 


The original reads 

Ver. j. See, Lord, with yearning bowels see 

Lost sheep that cannot find the fold. 

Ver. 5. A world, who all may turn and live 

Through faith in Him that died for all. 

There is a grandeur in ver. 5 which the revision does not reach. 

Hymn 754. How beauteous are their feet. 

Hymns and Spiritual Songs, 1707. The Blessedness of Gospel 
Times. Isa. lii. 7-10; Matt. xiii. 16, 17. 
Ver. 2 reads, How charming. 

Hymn 755. Jesus, Thy servants bless. 

Hymns on the Acts of the Apostles (left in MS.) ; Works, xii. 456. 
Acts xxviii. 31. The closing hymn. 

Hymn 750. Lord, if at Thy command. 


Hymns on the Acts of the Apostles (left in MS.) ; Works, xii. 260. 
Acts xi. 21. 

Hymn 757. Disposer Supreme, and Judge of the 


Supreme quales, Arbiter, for the Festival of an Apostle, in the 
Cluniac Breviary, 1686, where many of his hymns appeared. 

Isaac Williams (1802-65) published the Latin text and his rendering 
in the British Magazine, June, 1836, and in Hymns translated from 
the Parisian Breviary, 1839. John Chandler was thus led to write his 
Hymns of the Primitive Church. 

Santeiiil (1630-97) was born in Paris of a good family 
and became one of the canons regular of St. Victor in Paris. 
He was distinguished as a writer of Latin poetry under the 


name Santorius Victorinus. He was a wit and a society poet, 
who flattered the King and courted the great. After thus 
serving the world he was urged to devote himself to Christian 
subjects, which would secure him every advantage he could 
wish. He followed the advice, received a State pension of 
800 livres, which, with presents from the Prince of Conde" and 
other nobles, and an allowance made by his own family, gave 
him a very respectable income. He relapsed for a moment 
into society verse ; but Bossuet took him to task severely, and 
the poet made an abject apology. He was set to replace the 
rugged hymns of the Paris Breviary by verse that might satisfy 
scholars and gentlemen, and threw himself heartily into his 
task. His hymns became popular with the clergy and gentry, 
lie went the round of the churches to hear them sung, 
and amused his gay contemporaries by the contortions and 
grimaces with which he recited his own verse. 

Isaac Williams was the son of a Chancery barrister. He 
gained the prize for Latin verse at Oxford, and this led to a 
friendship with Keble, who took him into the country to read 
during the vacation with Robert Wilberforce and Hurrell Froude, 
who introduced him to Newman. He was for two years curate 
to Thomas Kcble at Bisley. He became Newman s curate at 
St. Mary s, Oxford, and was so identified with the Tractarian 
party that he failed to gain the Professorship of Poetry in 
succession to Keble. He left Oxford about this time. His 
relation to Newman had long been a curious mixture of the 
most affectionate attachment and intimacy, with growing dis 
trust and sense of divergence. He holds high rank as a 
devotional writer. Three of the Tracts for the Times were 
from his pen. He died at Stinchcombe in 1865. 

The original of ver. 4 reads 

They thunder their sound it is Christ the Lord! 

Then Satan doth fear, his citadels fall : 
As when the dread trumpets went forth at Thy word, 

Aud on the ground lieth the Canaanites wall. 

Hymn 758. Not from a stock of ours but Thine. 

Hymns on the Fcntr Gospels (Nos. 362, 363, and 365, kft in MS.) ; 
Works, x. 280. Matt. xiv. 16-18. 


Hymn 759. Jesus, the needy sinner s Friend. 


Hymns on the Four Gospels (left in MS.) ; Works, x. 282. Matt, 
xiv. 19. 

In the last verse, By ministerial hands is happily toned down to 
By His disciples hands. 

Hymn 760. Lord of the living harvest. 

J. S. B. MONSELL (662). 

In Hymns of Love and Praise, 2nd edition, 1 866. For Ember Days 
and Ordinations. 

Hymn 761. Shine Thou upon us, Lord. 


For a Teachers Meeting. Contributed in 1889 to Supplemental 
Hymns to Hymns Ancient and Modern. 

Hymn 762. Lord, speak to me, that I may speak. 
F. R. HAVERGAL (330). 

Written April 28, 1872, at Winterdyne, and printed the same year 
as one of Par lane s musical leaflets. In the original MS. it is headed, 
A Worker s Prayer. "None of us liveth unto himself." Rom. xiv. 7. 
It appeared in Under the Surface, 1874. 

Bishop Bickersteth regarded it as the choicest of the many 
choice contributions made by this sainted poetess to the 
Church s treasures of song. 

Hymn 763. Master, speak ! Thy servant heareth. 
F. R. HAVERGAL (330). 

Written on Sunday evening, May 19, 1867, at Weston-super-Mare. 
Published in Ministry of Song, 1869. 

Hymn 7C4. Look from Thy sphere of endless day. 

For Home Missions. Written in 1840. 


Bryant was the son of a physician, to whose careful training 
he owed a great debt. After ten years at the bar he settled in 
New York as an editor, and devoted himself to literary pursuits. 
He was the first American poet who became well known in all 
Anglo-Saxon lands. Lowell describes him 

lie is almost the one of your poets that knows 

How much grace, strength, and dignity lies in repose. 

In an ode for the poet s seventieth birthday, Lowell pays 
high tribute to the singer of our crew in the great Anti- 
Slavery struggle 

But now he sang of faith in things unseen, 
Of freedom s birthright given to us in trust ; 

And words of doughty cheer he spoke between, 
That made all earthly fortune seem as dust, 

Matched with that duty, old as Time and new, 
Of being brave and true. 

We, listening, learned what makes the might of words, 
Manhood to back them, constant as a star ; 

His voice rammed home our cannon, edged our swords, 
And sent our boarders shouting ; shroud and spar 

Heard him and stiffened ; the sails heard and wooed 
The winds with loftier mood. 

In our dark hours he manned our guns again ; 

Remanned ourselves from his own manhood s store ; 
Pride, honour, country, throbbed through all his strain ; 

And shall we praise? God s praise was His before; 
And on our futile laurels he looks down, 
Himself our bravest crown. 

Hymn 765. Lord, grant us, like the watching five. 

Dr. Stephenson, the son of the Rev. John Stephenson, 
Wesleyan minister, was born at Newcastle, 1839 ; educated at 
Wesley College, and entered the Wesleyan ministry in 1860. 
He was the founder of the Children s Home, and its first 
Principal. He was President of the Wesleyan Conference, 1891, 
and was appointed Warden of the Wesley Deaconess Institute 
in 1903. 

This hymn was intended for the setting apart of deaconesses 
to their work, but it applies to all workers. 


One of Dr. Stephenson s best known hymns, This is the 
glorious gospel word, was inspired by a Brighton Convention, 
and published in the Methodist Sunday School Hymn-Book^ 

Hymn 766. Great God, "whose universal sway. 


Psalms of David, 1719. Ps. Ixxii. i-n. The Kingdom of 
Christ. In ver. 2 Watts wrote, Thy sceptre well becomes His 

Hymn 767. Jesus shall reign where er the sun. 


Psalms of David, 1719. Ps. Ixxii. 12-19. 

In ver. I Watts wrote, Till moons shall wax and wane no more. 
Ver. 3, his early blessings is changed into young hosannas. His last 
line is, And earth repeat the loud Amen. 

Two verses are omitted 

Behold ! the islands with their kings, 
And Europe her best tribute brings ; 
From north to south the princes meet 
To pay their homage at His feet. 

There Persia, glorious to behold, 
There India shines in eastern gold, 
And barb rous nations at His word, 
Submit and bow, and own their Lord. 

This hymn was sung on Whit Sunday, 1862, at the beginning 
of the service which King George of Tonga and his people held 
under the banyan-trees preparatory to the adoption of a 
Christian form of government. As the people remembered how 
they had been saved from cannibal horrors, one after another 
broke down in sobs over the bitter past from which the gospel 
had rescued them. 

Hymn 768. Saviour, sprinkle many nations. 

Dr. Coxe was the son of an American Presbyterian minister. 
In 1842 he became Rector of St. John s, Hartford, and in 1865 


was made Protestant Episcopal Bishop of the Western Diocese 
of New York. 

This hymn was begun on Good Friday, 1850, and com 
pleted in 1851 in the grounds of Magdalen College, Oxford It 
was published in Verses for 1851, in Commemoration of the 
Third Jubilee of the Society for the Propagation of the Gospel, 
edited by the Rev. Ernest Hawkins. It is one of the finest 
of our missionary hymns. Bishop Coxc published several 
volumes of poetry. 

Hymn 709. The heathen perish; day by clay. 

First printed in the Sheffield Iris, of which Montgomery was 
proprietor and editor, April 20, 1824. In his Christian Psalmist, 1825, 
it is headed Christian Responsibility. 

Hymn 770. From Greenland s icy mountains. 


On Whit Sunday, 1819, Dr. Shipley, Vicar of Wrcxham and 
Dean of St. Asaph, preached in Wrexham Church in aid of the 
Society for the Propagation of the Gospel, on behalf of whose 
Eastern missions a Royal Letter had just been issued 
authorizing collections in every church. A course of Sunday 
evening lectures also began the same day in Wrexham Church, 
and Heber was to give the first lecture. Dean Shipley, his 
father-in-law, asked Heber on the Saturday to write something 
for them to sing in the morning. 1 Heber moved from the table 
where the dean and a few friends were sitting to a distant part 
of the room. After a little time the dean asked, What have 
you written? Heber read the first three verses. There, 
there, that will do very well, was the comment. No, no, the 
sense is not complete, was the poet s reply. He wrote the 
fourth verse, but the dean would not listen, when he begged, 
Let me add another ; oh, let me add another. All was done in 
twenty minutes. It is said to have been sung next morning in 
Wrexham Church to an old ballad tune, Twas when the seas 
were roaring. The hymn was published in the Evangelical 
Magazine, 1822, and in the Christian Observer, February, 
1823. The original MS. was long in the possession of Dr. 


Raffles, of Liverpool. He probably obtained it from the printer, 
Kennedy, who set up the type as a boy, and who was a friend 
of his. It was sold after his death for forty guineas. Heber 
first wrote savage in ver. 2, but altered it in his MS. to 

The hymn in his little volume is headed, Before a Collection 
made for the Propagation of the Gospel. Lowell Mason s tune 
Missionary was written when he was a bank clerk in 
Savannah in 1823, at the request of a lady who had received 
the words from a friend in England, and wished to sing them. 
In half an hour her messenger returned with the music. 

Heber says in his Journal of a Voyage to India, September, 
1823, Though we were now too far off Ceylon to catch the 
odours of the land, yet it is, we are assured, perfectly true that 
such odours are perceptible to a very considerable distance. In 
the Straits of Malacca a smell like that of a hawthorn hedge is 
commonly experienced ; and from Ceylon, at thirty or forty 
miles, under certain circumstances, a yet more agreeable scent 
is inhaled. This note is an interesting comment on ver. 2. 

Hymn 771. Jesu, be endless praise to Thee. 
COUNT VON ZINZENDORF (69) ; translated by J. WESLEY (36). 

Hymns and Sacred Poems, 1740; Works, \. 349. The Believer s 
Triumph. From the German. 

The last four verses of Hymn 370, Christ! Blut und Gerechtigkeit. 
Wesley s translation has twenty-four verses. 

Ver. 2 reads 

Ah, give me now, all-gracious Lord, 
With power to speak Thy quickening word ; 
That all who to Thy wounds will flee 
May find eternal life in Thee. 

Hymn 772. Head of Tliy Church, whose Spirit fills. 


Hymns and Sacred Poems, 1749; Works, v. 228. Hymns of 
Intercession, No. I. Verses 2, 7, 8 omitted. 

In ver. i the original reading is, and simplifies the whole. 


Hymn 773. Father of boundless grace. 

Short Hymns on Sekct Passages of Scripture, 1762 ; Works t ix. 468. 
Isa. Ixvi. 18. Vcr. 2 is omitted. 

Hymn 774. The heavens declare Thy glory, Lord. 

Psalms of David, 1719. Psalm xix. The Books of Nature and 
Scripture compared ; or, the Glory and Success of the Gospel. 
Yer. 6 is omitted 

The noblest wonders here we view 

In souls renew d and sins foriv n ; 
Lord, cleanse my sins, my soul renew, 

And make Thy word my guide to hcav n. 

In ver. 2 Watts wrote, And nights and days, Thy power confo.-,. 

Hymn 775. Eternal Lord of earth and skies. 


Short Hymns on Select Passages of Scripture, 1762; Works, ix. 
422-3, 415. Isa. xlv. ; xlii. 4. A composite hymn from Xos. 1,166, 
1,167, 1 > i49- The last two lines of vcr. I are taken from vcr. 2 of No. 

In ver. 2 the original reading is swear allegiance. 

Hymn 770. Almighty God of love. 

Short Hymns en Select Passages of Scripture, 1762 ; Works t ix. 469. 
Isa. Ixvi. 19, 20. 

Hymn 111. O let the prisoners mournful cries. 

Hymns and Sacred Poems, 1749; ll orks, v. 231. Hymns of 
Intercession, No. 3. Eighteen verses. 
Verses 6-9, II and 12 are here given. 


This hymn was printed as early as 1743, as A prayer for 
those who are convinced of sin, at the end of The Nature, 
Design, and General Rules of the United Societies, and is 
found in most, if not all, the editions of that tract published 
during Wesley s life. It begins 

O most compassionate High-Priest, 
Full of all grace we know Thou art ; 

Faith puts its hands upon Thy breast, 
And feels beneath Thy panting heart. 

Hymn 778. Thou whose almighty word. 

JOHN MARRIOTT, M.A. (1780-1825). 

His son says this hymn for Missions was written about 1813. It 
was printed in the Friendly Visitor, 1825, and in Lyra Britannica, 

In the third verse the original reads, Bearing the lamp of grace, 
and in the fourth, Wisdom, love, might. 

The Rev. John Marriott was son of the Rector of Cottesbach, 
near Lutterworth. He became tutor in the family of the Duke 
of Buccleuch, who presented him to the rectory of Church 
Lawford, Warwickshire. Whilst living in the duke s household 
he formed the friendship with Sir Walter Scott, which is com 
memorated in the dedication to him of the second canto of 

For we had fair resource in store 
In classic and in Gothic lore : 
We mark d each memorable scene, 
And held poetic talk between ; 
Nor hill, nor brook, we pass d along 
But had its legend or its song. 

His wife s health compelled him to live in Devonshire, and he 
died at Broadclyst, near Exeter. He was the father of Charles 
Marriott, whom Burgon describes as The Man of Saintly Life, 
in his Twelve Good Men. 

Hymn 779. O that the Lord s salvation. 

Psalm xiv., The Spirit of the Psalms, 1834, 


Hymn 780. Lord, Thy ransomed church is waking. 

Home Missions. For the London February Mission, 1874, and 
published in the Church Sunday School Magazine, February, 1874. 

Miss Stock was the sister of Mr. Eugene Stock, Editorial 
Secretary of the Church Missionary Society. She published 
Lessons on Israel in Egypf, The Child s Life of our Lord, and 
other volumes. Her last work was to prepare a hymn-book for 
the Church Missionary Society. She died just before it was 

Hymn 781. Christ for the world ! we sing. 


Dr. Wolcott was born at South Windsor, Connecticut, in 
1813 ; educated at Yale and Andovcr. He was a missionary in 
Syria, 1840-2; then a Congregational minister in the United 
States. For some time he was Secretary of the Ohio Home 
Missionary Society. He began to write hymns late in life, but 
\vTOte more than two hundred. He was asked by a friend to 
help in preparing a selection of hymns, and whilst thus engaged 
the question arose in his mind, Can I not write a hymn ? He 
was in his fifty-sixth year, and had never put two rhymes 
together, but he got to work and mapped out a hymn, Father ! 
I own Thy voice, which he found to his surprise could actually 
be sung. It was inserted in his friend s Songs for the Nciu Life 
(Chicago, 1869). He died in 1886. 

This hymn was written on February 7, 1869. Dr. \Yolcott 
said, The Young Men s Christian Association of Ohio met in 
one of our churches, with their motto in evergreen letters over 
the pulpit, " Christ for the World, and the World for Christ." 
This suggested the hymn. It was composed on his way home 
from that service. 

Hymn 782. Tell it out among the heathen that 
the Lord is King. 

F. R. HAVERCAL (330). 

Written at Winterdyne, April 19, 1872; first publiohcd in Evening 
/fours, 1872. 


It was a snowy morning, and Miss Havergal was not able 
to go to church. She was in bed, and asked for her Prayer-book, 
as she always liked to follow the services of the day. On Mr. 
Shaw s return from church, he heard her touch on the piano. 
" Why, Frances, I thought you were upstairs ! " " Yes ; but I 
had my Prayer-book, and in the Psalms for to-day I read, 
Tell it out among the heathen that the Lord is King. I 
thought, What a splendid first line ! and then words and 
music came rushing in to me. There, it s all written out." With 
copper-plate neatness she had rapidly written out the words, 
music, and harmonies complete. 

Dr. James, Vicar of North Marston, says that Miss Havergal 
had exhausted herself at a Somersetshire garden-party, but 
happened to overhear her hostess s regret that the servants had 
not been present. She exclaimed, Oh, if it is work for the Master, 
of course I can do it. She was suffering much from the sting of 
a bee, but threw off her hat and gloves, sat down at the piano, 
and greatly impressed a whole retinue of servants by singing 
from the Messiah, Come unto Me, all ye that labour and are 
heavy laden, and I will give you rest. When all was done she 
stood up and said, Now I am going to tell you what you must 
do when you yourselves have accepted the invitation. She 
sang out before her spellbound audience, Tell it out among 
the heathen that the Lord is King to her own music. As they 
lingered she promised to send each of them a copy. Dr. James 
said that at least one person was turned to Christ by that 
musical afternoon. 

Hymn 783. Spread, O spread, thou mighty word. 
Walte, fiirder, nah und fern. 


Missions. Published in 1827. Miss Winkworth s translation 
appeared in her Lyra Germanica, 2nd Series, 1858. The original has 
three more verses. 

Bahnmaier was born at Oberstenfeld, Wiirtemberg, where 
his father was Town Preacher, July 12, 1774. In 1815 the son 
became Professor of Education and Homiletics at Tubingen ; 
in 1819 Town Preacher at Kirchheim-unter-Teck, where he 
preached his last sermon on August 15, 1841. Two days later 


he was struck down by paralysis whilst visiting a village school, 
and died next day. He was noted as a preacher, and took deep 
interest in education, missions, and Bible societies. 

Hymn 781. Speed Thy servants, Saviour, speed 

THOMAS KELLY, M.A. (209). 

Departure of Missionaries. From Hymns on Various Passages of 
S.rif. urt, 1826. 

Hymn 785. Aud are we yet alive. 

Hymns and Sacred Pot/us, 1749; H orks, v. 466. For Christina 
Friends, No. 46. In four eight-line stanzas. 
Ver. I of the original reads 

Glory and thanks to Jesus give 
For His almighty grace. 

Ver. 2, What mighty conflicts past. 
The closing verse is omitted 

Jesus, to Thee we bow 

And for Thy coming wait : 
Give us for good some token now 

In our imperfect state ; 

Apply the hallowing word, 

Tell each who looks fur Thee, 
Thou shalt lie perfect as thy Lord, 

Thou shalt be all like Me ! 

It has been consecrated to the opening of Conference for 
more than a century, and is hallowed by a multitude of associa 
tions in all branches of the Methodist family. 

Hymn 780. All thanks to the Lamb, who gives us 
to meet ! 


Hymns and Sacred Poems, 1749 ; H r orks t v. 468. For Christian 
Friends, No. 48. Two verses are omitted. 

In ver. 3 the original reads, Our Jesus from evil, for ever the same. 

2 I> 


Hymn 787. Glory be to God above. 


Hymns and Sacred Poems, 1742 ; Works, ii. 220. At the Meeting of 
Christian Friends. 

Of the six verses, the first three are here given. The last lines of 
ver. 2 read 

Lasting comfort, steadfast hope, 
Solid joy, and settled peace. 
Ver. 3, Never, never may we rest. 

Hymn 788. Appointed by Thee, we meet in Thy 



Hymns and Sacred Poems, 1749 ; Works t v. 427. The three 
omitted verses have their private interest 

1. How happy the pair, Whom Jesus unites 
In friendship to share Angelic delights, 
Whose chaste conversation Is coupled with fear, 
Whose sure expectation Is holiness here ! 

2. My Jesus, my Lord, Thy grace I commend, 
So kind to afford My weakness a friend ! 
Thy only good pleasure On me hath bestow d 
An heavenly treasure, A servant of God. 

5. The heavenly prize Is ever in view, 
Till both shall arise, Created anew ; 
That first resurrection, We pant to attain, 
Go on to perfection, And suffer to reign. 

Wesley writes to Mrs. Crosby in 1766 (Works, xii. 355): 
There is an amazing increase in the work of God within these 
few months in the North of Ireland. And no wonder ; for the 
five preachers who have laboured there, are all men devoted to 
God ; men of a single eye, whose whole heart is in the work, 
and who 

Constantly trample on pleasure and pain. 

Hymn 789. Jesus, we look to Thee. 


Hymns and Sacred Poems, 1749 ; Works, v. 467. For Christian 
Friends, No. 47. The last eight lines are omitted. 

In ver. i the original reads, Thy name is life, and/cj, and peace. 


Hymn 790. See, Jcsu, Thy disciples see. 

Hymns and Sacred Peons, 1749; Works t v. 469. The last two 
verses are omitted. 

Hymn 791. Blest be the dear uniting love. 


Ifymns anil SacnJ Peons, 1742; Works, ii. 221. At Parting. 
Two verses omitted. 

In vcr. 2 the original reads, And do His work below. 

John B. Gough gives an account in his Autobiography of 
his leaving home as a boy for America in June, 1839. The ship 
was becalmed off Sandgate, and his father came on board. 
When the visitors left for the shore they formed their boats in 
a half-circle. They stood up, and their blended voices floated 
over the calm waters as they sang 

Blest be the dear uniting love. 

Dr. Benjamin Gregory (Side-Lights, p. 431) says that at the 
close of the Conference of 1848 Dr. Newton was strongly moved, 
as by some heavenly afflatus. I never heard that noblest of all 
human voices roll out such tones of majesty as he gave out the 
parting hymn 

Llest be the dear, uniting love. 

No one thought that th; next Conference would bring the 

Hymn 792. And let our bodies part. 

Ifymns and Sacred Poems, 1749 ; Works, v. 462. c For Christian 
Friends. At Parting. Part I. Sixteen lines are omitted. 
In ver. 2 the original is 

Did first our souls unite, 

And still lie holds, and keeps us one. 

In ver. 6 toils is substituted fur griefs. 


Hymn 793. Jesus, accept the praise. 
., ..^~~. v *,. 

Hymns for those that seek and those that have Redemption in the 
Blood of Jestis Christ, 1747; Works, iv. 271. At the Parting of 
Friends. Three verses omitted. 

Hymn 794. God of all consolation, take. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus C/irist, 17475 Works, iv. 280. The last hymn in the 
pamphlet, At the Parting of Friends. Eight verses of eight lines, from 
which this selection is made. 

Hymn 795. Lift up your hearts to things above. 


Hymns and Sacred Poems, 1749 ; Works, v. 478. For Christian 
Friends, Hymn 55. Twelve verses. Verses 3, 8, II are omitted. 

Hymn 796. The grace of Jesus Christ the Son. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 
60. 2 Cor. xiii. 14. The first line is, The merit of Jehovah s Son. 

Hymn 797. May the grace of Christ our Saviour. 

Olney Hymns, 1779. 2 Cor. xiii. 14. It has been translated into 
several languages. 

Hymn 798. Lord, dismiss us with Thy blessing. 
ROBERT HAWKER, M.D. (1753-1827). 

In his Psalms and Hymns sung by the Children of the Sunday School 
in the Parish Church of Charles, Plymouth, at the Sabbath Evening 


lecture, gth edition, no date ; nth edition, 1811. The Sunday school 
was established in 1787. 
The original reads 

Lord, dismiss us with Thy blessing, 

Bid us all depart in peace ; 
Still on gospel manna feeding, 

Pure seraphic love increase ; 
Fill each breast with consolation, 

Up to Thee our hearts we raise, 
Till we reach that blissful station, 

Where we ll give Thee nobler praise. 
And sing hallelujah to God and the Lamb, 

For ever and ever, for ever and ever, 
Hallelujah, Hallelujah, Hallelujah! 

Dr. Hawker was born at Exeter, and educated as a doctor, 
but in 1778 was ordained, and in 1784 became incumbent of 
Charles the Martyr, Plymouth, where he remained till his death. 

The Rev. Robert Stephen Hawker, the eccentric Vicar of 
Morwenstow, was his grandson, and is said to have ventured 
to criticize the hymn, not knowing that it was his grandfather s, 
and to have read over to him an improved version which he 
proposed to substitute for it. Dr. Hawker was a very popular 
preacher. H i s Concordance and Dictionary to Sacred Scriptures 
and The Poor Man s Commentary on the Old and Nciu Testa 
ment were once in much request. 

Hymn 799. Lord, dismiss us with Thy blessing. 

Dr. Fawcett (1740-1817) was born at Lidget Green, near 
Bradford, Yorks ; converted under Whitefield s ministry at the 
age of sixteen, and joined the Methodists, but three years later 
became a Baptist. In 1765 he became Baptist minister at 
Wainsgate, near Hebden Bridge. In 1772 he accepted an invi 
tation to follow Dr. John Gill as pastor at Carter s Lane, London. 
He preached his farewell sermons, and his goods were packed 
in vans for the journey to London, when the love and tears of 
his people made him decide to remain with them. In 1777 
a chapel was built for him at Hebden Bridge. He opened 
a school at Brearlcy Hall, where he lived. He wrote various 
prose works, and in 1782 published 166 Hymns adapted to 
the circumstances of Public Worship and Devotion. They 


were mostly written to be sung after his sermons. How 
precious is the Book divine, Blest be the tie that binds, are 
two of his best hymns. 

Lord, dismiss us with Thy blessing appears in many collec 
tions from 1773 to 1780 without author s naJme; but in 1786 it 
is stated in a York Selection of Psalms to be by Dr. Fawcett. 
Dr. Julian concludes that Dr. Fawcett is the most probable 
author, though it is not in his Hymns, 1782, nor in his pub 
lished Works. Several of his hymns are found in the Gospel 
Magazine, but are not in his works. 

Hymn 800. God be with you till we meet again. 

Dr. Rankin was born at Thornton, New Haven, 1828, of 
Scotch and English descent. He has done service as a Con 
gregational minister in the United States, and President of 
Howard University, Washington (Columbia). He edited the 
Gospel Temperance Hymnal, 1878, and Gospel Bells. 

This hymn was written as a Christian good-bye, and first 
sung in the first Congregational Church of which I was minister 
for fifteen years. We had gospel meetings on Sunday nights, 
and our music was intentionally of the popular kind. I wrote 
the first stanza, and sent it to two gentlemen for music. The 
music which seemed to me best suited to the words was written 
by Mr. Tomer, teacher of public schools in New Jersey, at one 
time on the staff of General O. O. Howard. After receiving the 
music (which was revised by Dr. J. W. Bischoff, the organist of 
my church) I wrote the other stanzas. 

The Methodists took up the hymn, and at Ocean Grove five 
different organizations were heard to close their worship with it. 
Dr. F. E. Clark, founder of the Christian Endeavour movement, 
says it followed him as a benediction hymn all round the world. 
It was sung at the grave of the wife of President Hayes. 

The hymn was a great favourite with the Christian soldiers 
in the South African War. The number of the hymn in 
Sankey s collection was 494, and this was used by the men as a 
password. On sentry, men meet and whisper, " Four-nine- 
four." They write it in letters, and shout it as they or their 
comrades go to battle. They murmur it dying on the veldt. 
Chaplains in Khaki, p. 32. 


Hymn 801. Happy the soiils to Jesus joined. 


Hymns on. the Lord s Supper, 1745, No. 96; Works, iii. 286. 
We is changed into they in ver. I ; hence to thence in ver. 4. 

Ver. 4, Dean Brevint says, In the purpose of God, His 
Church and heaven go together ; that being the way that leads 
to this ; as the holy place to the holiest. 

Wesley says, on November i, 1766, God, who hath knit 
together His elect in one communion and fellowship, gave us a 
solemn season at West Street (as usual) in praising Him for 
all His saints. On this day in particular, I commonly find the 
truth of those words 

The Church triumphant in His love, &c. 

Hymn 802. What are these arrayed in white. 


Hymns on the Lord s Supper, 1745 ; Works, iii. 294. 

Two young Methodists from Pontefract sat up with Sammy 
Hick during the last night of his life. He repeatedly exclaimed, 
Glory, glory, glory ; then he broke out, I shall see Him for 
myself, and not for another. The Lord has wrought a miracle 
for me. He can I know He can I cannot dispute it. Christ 
in me the hope of glory. I am like the miser ; the more I have, 
the more I want. Sing the hymn, " What are these arrayed in 
white." Whilst they sang he continued to wave his hand in 

Hymn 803. Give mo the wings of faith to rise. 

Hymns and Spiritual Songs, 1 709. The Examples of Christ and 
the Saints. In ver. 2 Watts wrote, And wet their couch with tears. 

Dr. Doddridge wrote to Watts, I was preaching in a barn 
last Wednesday, to a company of plain country people. After a 
sermon from Heb. vi. 12, we sang one of your hymns, com 
mencing, " Give me the wings of faith to rise," and had the 
satisfaction to see tears in the eyes of several of the auditory. 
After the service some of them told me they were not able to 
sing, so deeply were their minds affected with it ; and the clerk 


in particular told me he could hardly utter the words of it. 
These were most of them poor people who work for their 

Hymn 804. O God, to whom the faithful dead. 


In Congregational Hymn-bock, 1836, headed Whose faith follow. 
The first line reads, happy dead. 

Hymn 805. Come, let us join our friends above. 


Funeral Hymjis, 2nd Series, 1759 ; Works, vi. 215. The first 
hymn of the set. Ver. 2 reads 

Part of His host hath cross d the flood, 
And part is crossing now. 

The second hymn in the pamphlet is, How happy every child 
of grace ; the third, And let this feeble body fail. These are 
the riches of the collection the rest are tributes to friends, 
such as John Meriton, James Hervey, Thomas Walsh, Mr. 
Lampe, Mr. Hutchinson, Grace Bowen, and others. 

John Wesley (Works, xiii. 514) once in company referred to 
Dr. Watts s tribute to Wrestling Jacob, and added, Oh, what 
would Dr. Watts have said if he had lived to see my brother s 
two exquisite Funeral Hymns, beginning, " How happy every 
child of grace " and " Come, let us join our friends above " ? 
This was the hymn that John Wesley and his congregation in 
Staffordshire were singing at the hour when Charles joined the 
company in heaven. When Wesley preached his farewell sermon 
in Dublin on July 12, 1789, he gave out and commented on this 
hymn, which he said was the sweetest his brother ever wrote. 

Richard Watson says, The funeral hymns have but little of 
the softness of sorrow, perhaps too little, but they are written 
in that fulness of faith which exclaims over the open tomb, 
" Thanks be to God which giveth us the victory, through our 
Lord Jesus Christ." Dr. Stevens writes (History of Methodism, 
Bk. iv. chap. 2) : Many of his elegies have an unearthly power ; 
a sadness of the grave pervaded by the rapture of heaven. His 
Funeral Hymns, occasioned, with hardly an exception, by 
actual deaths, constitute the most perfect part of the Methodist 
psalmody, and for a hundred years and more these testimonials 


of the dying triumphs of their early brethren have been sung 
at the death-beds and funerals of Methodists throughout the 
world. The Bishop of Hereford (Dr. Percival) told Mr. Stead 
that he considered the verse, One army of the living God, 
one of the finest in the whole range of hymnology. 

On May 6, 1905, the American Ambassador, Mr. Choate, was 
entertained at a farewell banquet at the Mansion House, London. 
The leading representatives of every department of English 
public life met to do honour to one who had laboured, during 
the six years he had been ambassador, to promote goodwill 
between the two sister nations. He said that he was resigning 
his great post because he was homesick. My friends on this 
side of the water are multiplying every day in numbers and 
increasing in the ardour of their affections. I am sorry to say 
that the great host of my friends on the other side are as rapidly 
diminishing and dwindling away. " Part of the host have 
crossed the flood, and part are crossing now," and I have a 
great yearning to be with the waning number. 

Tne Rev. Asahel Nettleton (1783-1844), a powerful American 
evangelist, often referred to this hymn in his last illness with 
the deepest affection. Dr. Nicholas Murray visited Dr. Childs 
at Hartford, and preached for him in the Presbyterian church 
on January 13, 1861. He repeated with deep pathos the 
stanzas, One family we dwell in Him, and One army of the 
living God. Who of us, said his host, supposed that his 
feet were even then touching the dark waters that our next 
message about him would be that he had " crossed the flood " ? 

Mrs. Fison, wife of the Bishop of Hokkaido, says that in 
1874 her husband sometimes took the service at Camp Hill for 
the English marines at Yokohama. A friend told her that after 
one service he joined an officer in the porch. As they walked 
away the soldier said, Come, let us join our friends above, 
which they had just been singing, was his favourite hymn. He 
repeated two lines 

Part of His host have crossed the flood, 
And part are crossing now. 

Within two days he had joined the army who have crossed the 
flood." He was riding out with a brother officer, and in passing 
through a village near Yokohama they met a Daimio and his 
retinue. The Englishmen were ordered to dismount, but, 
probably not understanding the order, they were cut down and 
killed. Church Missionary Intelligencer, January, 1906. 


Hymn 806. The Son of God goes forth to war. 

St. Stephen, published in Hymns, 1827. In his manuscript col 
lection in the British Museum it reads, The Son of God is gone to 

In Mrs. Ewing s Story of a Short Life it is the favourite 
hymn in the barracks, where the soldiers call it the tug of war 
hymn. The officer s son, who had been crippled for life by an 
accident, begs just before his death that the soldiers will sing it 
again. They go under his window, and when in the midst of 
the verse, A noble army, men and boys, a hand is seen at the 
window pulling down the blind. The brave sufferer is gone. 
The story made the hymn widely popular among children as 
the * tug of war hymn. 

Hymn 807. For all the saints who from their 
labours rest. 


Published in Hymns for Saints Days, and other Hymns by a Layman 
(Earl Nelson), 1864, in eleven stanzas of three lines with the refrain, 
Alleluia. The original form of the first line is For all Thy saints, 
but the bishop altered it to For all the saints. 

Hymn 808. How bright those glorious spirits shine ! 

Hymns and Spiritual Songs, 1709. The Martyrs glorified. Revt 
vii. 13, &c., beginning, * These glorious minds, how bright they 
shine ! 

Watts s hymn was recast in the draft of the Scottish Translations 
and Paraphrases, 1745, and considerably altered in 1781. William 
Cameron, parish minister of Kirknewton, Midlothian, who died in 1811, 
seems to have been largely responsible for the 1781 alterations. The 
doxology is from Hymns Ancient and Modern. 

When Duncan Matthison, the Scotch evangelist, was working 
in the Crimea, he was returning one night, worn out, from 
Sebastopol to the old stable at Balaclava where he lodged. He 
was trudging through mud knee-deep, and the siege seemed no 


nearer an end, yet above the stars were looking down from the 
clear sky. He began to sing, How bright those glorious spirits 
shine. Next day he found a soldier shivering under a verandah, 
with his bare toes showing through his worn-out boots. Matthi- 
son gave him half a sovereign to buy a new pair. The soldier 
thanked him. I am not what I was yesterday. Last night as 
I was thinking of our miserable condition, I grew tired of life, 
and said to myself, " I can bear this no longer, and may as well 
put an end to it." So I took my musket and went down yonder 
in a desperate state, about eleven o clock ; but as I got round 
the point, I heard some person singing, " How bright those 
glorious spirits shine " ; and I remembered the old school and 
the Sabbath school where we used to sing it. I felt ashamed 
of being so cowardly, and said, " Here is some one as badly 
off as myself, and yet he is not giving in." I felt, too, he had 
something to make him happy which I had not, but I began to 
hope I, too, might get the same happiness. I returned to my 
tent, and to-day I am resolved to seek the one thing? Do you 
know who the singer was? 3 asked the missionary. No, was 
the reply. Well, said Mr. Matthison, it was I. Tears 
rushed into the soldier s eyes, and handing back the half- 
sovereign, he said, Never, sir, can I take it from you after 
what you have been the means of doing for me. 

Hymn 809. The saints of God! their conflict past. 

In Church Bells, 1870, and in S.P.C.K. Church Hymns, 1871. 
His Good Friday hymn, Lord, when Thy kingdom comes, remember 
me, was written for Hymns Ancient and Modern, 1875. 

Archbishop Maclagan, son of David Maclagan, M.D., was 
born in Edinburgh in 1826. He served as an officer in India, 
but entered the Church of England ; was Rector of Ncwington 
1869-75 ; Vicar of Kensington, 1875-8 ; Bishop of Lichfield, 
1878 ; Archbishop of York, 1891. 

Hymn 810. Hark! the sound of holy voices. 

For All Saints Day, Holy Ysar, 1862. 

The verse, Now they reign in heavenly glory, was omitted 
in earlier editions of Church Hymns (S.P.C.K.), because it was 


thought to imply that the blessed are already in the full 
fruition of their future and everlasting glory the Beatific 
Vision ; but, as Canon Ellerton points out, Dr. Wordsworth 
showed that he did not intend it to be an exposition of the 
present condition of the saints in the Intermediate State. 

The bishop said, The whole hymn from beginning to end 
is in harmony with the Epistle for the festival of the day (Rev. 
vii. 2, &c.), and like it in the utterance in triumphant song of a 
vision of the final gathering of the saints. 

Hymn 811. Lord of our life, and God of our 



Christe, du Beistand deiner Kreuzgemeine, appeared in 1644, 
entitled Sapphic Ode. For spiritual and temporal peace. It reflects 
the atmosphere of the Thirty Years War, during which the writer 

Philip Pusey (1799-1855), elder brother of Dr. Pusey and sou of the 
first Viscount Folkestone, contributed this version to Reinagle s Psalm 
and Hymn Tunes, 1840. 

The fourth verse is here omitted 

Peace in our hearts, our evil thoughts assuaging, 
Peace in Thy Church, where brothers are engaging, 
Peace, when the world its busy war is waging, 
Calm Thy foes raging. 

Lowenstern was a saddler s son, born at J^eustadt, Silesia, 
in 1594. He early distinguished himself by his musical abilities, 
and in 1625 was appointed music treasurer and director at 
Bernstadt by Duke Heinrich Wenzel of Miinsterberg. In 1631 
he became Rath and secretary and director of finance. He 
passed into the service of the Emperor Ferdinand II as Rath, 
and was ennobled by Ferdinand III. He died at Breslau in 
1648. His thirty hymns were accompanied by music of his 
own, and some were written on the mottoes of the princes under 
whom he served. 

Niebuhr the historian was sometimes heard to repeat this 
hymn to himself in the midst of his literary research. It was 
also a favourite of Bunsen s. 


Hymn 812. O God, our help in ages past. 

Psalms of David, 1719. Ps. xc. 1-5. Man frail and God 
eternal. The original reads 

Ver. I. Our God, our help in ages past. 
Ver. 2. Thy saints have dwelt secure. 
Ver. 5. With all their lives and cares. 

Ver. 4 of the original is omitted, and ver. 8 

Thy word commands our flesh to dust, 

Return, ye sons of men ; 
All nations rose from earth at first, 

And turn to earth again. 

Like flow ry fields the nations stand, 

Pleas d with the morning light : 
The flow rs beneath the mower s hand 

Lie with ring ere tis night. 

It appeared in Wesley s Psalms and Hymns in 1738. 

On Sunday, September 30, 1810, Henry Martyn had the joy 
of preaching in the church which he had induced the authorities 
to form out of a bungalow at Cawnpore. The band of the 
regiment led the music, and he preached to the natives, giving 
them a short account of our Lord s life and teaching. He was 
known to be in a most dangerous state of health, and the flush 
on his cheek showed that his days were few. After service he 
returned to his bungalow, and fell almost fainting on a sofa in 
the hall. His friend, Mrs. Sherwood, says, Soon, however, he 
revived a little, and called us all about him to sing. It was 
then that we sang to him that sweet hymn which thus begins : 
" O God, our help in ages past." 

In Shirley Charlotte I ronte describes this as the hymn 
which, at the invalid s request, Mrs. Pryor sang by the 
bedside of Caroline Helstone just before she made known to 
the girl that she was her mother. No wonder Caroline 
liked to hear her sing ; her voice, even in speaking, was sweet 
and silver clear ; in song it was almost divine ; neither flute 
nor dulcimer has tones so pure. But the tone was secondary 
compared to the expression which trembled through : a tender 
vibration from a feeling heart. 


The servants in the kitchen, hearing the strain, stole to the 
stair-foot to listen ; even old Helstone, as he walked in the 
garden, pondering over the unaccountable and feeble nature of 
women, stood still among his borders to catch the mournful 
melody more distinctly. The hymn followed him faintly as he 
crossed the fields ; he hastened his customary sharp pace, that 
he might get beyond its reach. 

John Bright greatly loved this hymn, about which he used 
to speak to Sir Henry Fowler. It was sung with great effect at 
Mr. Gladstone s funeral service. 

Hymn 813. Lord, Thou hast been our dwelling- 

T. H. GILL (52). 

National Hymn. Begun among the Waldenses, 1864, for their 
third centenary. It was published in Golden Chain of Praise, 1869, 
headed The Hymn of the Waldenses. 

A note says, This hymn as a whole belongs to the 
Waldenses only, among whom it was begun ; but all the people 
of God have an interest in the first two and the last verses. 
Those are the verses here given. 

Hymn 814. Thee we adore, eternal Name! 

Hymns and Spiritual Songs, 1707. Frail life, and succeeding 

In Wesley s Psalms and Hymns, 1738. 

George Bellamy, who died of fever in Demerara in 1821, 
repeated the first verse of this hymn in his last illness as his 
negro servant bathed his head with vinegar. The man saw that 
the missionary s faith was strong. Massa no fraid ; dis sickness 
for de glory of God. Another missionary, Mr. Ames, was ill 
and died. The fact was carefully kept from his friend, but 
he seemed to know, for he said, Ames is gone I I ll go too, 
and soon after passed away. 

Hymn 815. O God, the Rock of Ages. 

Written in 1860. 


Hymn 816. I hoped that with the brave aud 


Anne Bronte (1820-49) was tne youngest daughter of the 
Rev. Patrick Bronte, Vicar of Haworth. She was joint-author 
with her sisters of a volume of Poems, 1846, and wrote, under 
her nom-dc-plume, Acton Bell, Agnes Grey and The Tenant 
of Wildfell Hall. Emily Bronte died of consumption, 
December 19, 1848, and on May 28, 1849, Anne followed her. 
Charlotte Bronte says she found support in her most painful 
journey from the Christian doctrines, in which she firmly 
believed. I witnessed their efficacy in her latest hour and 
greatest trial, and must bear my testimony to the calm 
triumph with which they brought her through. Her sister 
adds a little sketch of her character. Long-suffering, self- 
denying, reflective, and intelligent, a constitutional reserve 
and taciturnity placed and kept her in the shade, and covered 
her mind, and especially her feelings, with a sort of nun-like 
veil, which was rarely lifted. She was the youngest of the 
three sisters, with a delicate complexion, a slender neck, and 
small, pleasant features. Charlotte Bronte gives this hymn as 
the last memento of her sister, and adds a footnote, These 
lines written, the desk was closed, the pen laid aside for ever. 
She says her sister s belief in God as a Creator and a Saviour 
was a sure and steadfast conviction, on which, in the rude 
passage from Time to Eternity, she threw the weight of her 
human weakness, and by which she was enabled to bear what 
was to be borne, patiently serenely victoriously. She died 
at Scarborough, and was buried in the churchyard there. A little 
while before her death she was asked if she was easier, and 
looking gratefully up, said, It is not you who can give me 
ease, but soon all will be well through the merits of our 

Hymn 817. While ebbing nature grieves. 

James Smcthain, the son of one Wesleyan minister, and 
brother of another, was born at Pateley Bridge in 1821, and 
educated at Woodhousc Grove School, where he copied 


Raphael s cartoons from the Penny Magazine. He was 
articled to a Lincoln architect, who set him to draw all the 
figures about the cathedral. For a time he studied at the 
Royal Academy in 1843, an d showed his first picture at Liver 
pool in 1847. He became teacher of drawing at the Wesleyan 
Normal College in Westminster in 1851, a post which he filled 
for twenty-six years. He married the teacher of one of the 
schools there, and moved to Stoke Newington in 1856. John 
Ruskin and D. G. Rossetti were his warm and true friends. He 
was a devoted Methodist class-leader at Stoke Newington. 
His Letters have taken high rank for their rich thought and 
lovely expression. Religion was ever present to him, earnest, 
real, the one important moulder and factor of his life. He 
says of the peace of God, It lies round you like an atmosphere. 
It dwells in you like a fragrance. It goes from you like a 
subtle elixir vitae. I want not fame, but life; the soul s calm 
sunshine; life in the eye of God. In 1877 the mental illness 
which clouded his last years came upon him. He died in 1889. 
He rests in Highgate Cemetery, with the text on his gravestone, 
I shall be satisfied when I awake with Thy likeness. 

Rossetti called Smetham the Blake of the nineteenth 
century. He allowed an exhibition of Smetham s pictures to 
be held in his studio in 1878. This morning, he wrote, the 
pictures arrived, and many of them have quite delighted and 
astonished me by their extreme beauty. Indeed they are, in 
colour, sentiment, and nobility of thought, only to be classed 
with the very flower of modern art. 

Hymn 818. Almighty Maker of my frame. 

1 When I resolved to watch my thoughts, Psalm xxxix., was pub 
lished in her Poems, 1760. This cento, verses 4, 5, 6, 7, is given in 
Rippon s Baptist Selection, 1787, as a hymn on The Shortness of 

Miss Steele modelled her first two verses on the first two 
verses of Dr. Watts s version of Ps. xxxix. 4-10, but she 
greatly improved on her original 

Teach me the measure of my days, 

Thou Maker of my frame ! 
I would survey life s narrow space, 

And learn how frail I am. 


A span is all that we can boast, 

An inch or two of time ; 
Man is but vanity and dust, 

In all his flow r and prime. 

Hymn 819. Sunset and evening star. 

Lord Tennyson was born at Somersby, in the Wesley county, 
in 1 809, and was Poet Laureate, 1 850-92. Crossing the Bar was 
written in his eighty-first year, on an October day (1889), as he 
crossed from Aldworth to Farringford. His son says, Before 
he reached Farringford he had the Moaning of the Bar in his 
mind, and after dinner he showed me this poem written out. I 
said, " That is the crown of your life s work." He answered, 
" It came in a moment." He explained the " Pilot" as " That 
Divine and Unseen who is always guiding us." A few days 
before my father s death, in 1892, he said to me, "Mind you 
put Crossing the Bar at the end of all editions of my 

A facsimile of the original MS. shows no trace of a single 
correction. Tennyson told Dr. Butler, of Cambridge, that a 
nurse who had been with him for about eighteen months, and 
had great influence over him, asked him to write a hymn. He 
replied, Hymns are often such dull things. But the suggestion 
bore fruit, and he said she was the cause of his writing it. He 
added, They say that I compose very slowly, but I knocked 
that off in ten minutes. On the tablet erected to his memory 
in Freshwater Church are the lines- 
Speak, living Voice ! With thee death is not death ; 
Thy life outlives the life of dust and breath. 

Tennyson is pre-eminently a Christian poet. No one ever 
loved the things that were lovely more than he, or more faithfully 
shaped his work by them. Strong faith bore him up in all life s 
uncertainties. I am always amazed when I read the New 
Testament at the splendour of Christ s purity and holiness, 
and at His infinite pity. 

He said, I can hardly understand how any great, imagina 
tive man, who has deeply lived, suffered, thought, and wrought, 
can doubt of the soul s continuous progress in the after-life. 1 
In Memoriam is the poem of immortality. 

2 E 


He said in his last talks that the life after death is the 
cardinal point of Christianity. I believe that God reveals Him 
self in every individual soul ; and my idea of heaven is the 
perpetual ministry of one soul to another. A few hours before 
his death his doctor told him of a villager who was dying at the 
age of ninety, and pined to see his old bed-ridden wife. When 
they carried her to his room, he pressed his shrunken hand on 
hers, and said in a husky voice, Come soon. Tennyson mur 
mured, " True faith " : and the tears were in his voice. Suddenly 
he gathered himself together, and spoke one word about himself 
to the doctor, " Death ? " Dr. Dabbs bowed his head, and he 
said, " That s well." As he passed to meet his Pilot face to face 
his son spoke over him his own prayer, God accept him ! 
Christ receive him ! because he knew his father would have 
wished it. 

Hymn 820. Who fathoms the eternal Thought? 

From The Eternal Goodness, 1865. 

The three verses preceding that with which this hymn opens show 
the poet s meditation 

Friends ! with whom my feet have trod 
The quiet aisles of prayer, 

Glad witness to your zeal for God 
And love of man I bear. 

1 trace your line of argument ; 
Your logic linked and strong, 

I weigh as one who dreads dissent, 
And fears a doubt as wrong. 

But still my human hands are weak 

To hold your iron creeds : 
Against the words ye bid me speak 

My heart within me pleads. 

John Bright described this as a poem which is worth a 
crowd of sermons which are spoken from the pulpits of our 
sects and churches, which I do not wish to undervalue. It is a 
great gift to mankind when a poet is raised up among us who 
devotes his great powers to the sublime purpose of spreading 
among men principles of mercy, and justice, and freedom. 


Hymn 821. In age and feebleness extreme. 

Lines dictated on his death-bed ; Works, viii. 432. 

This is Charles Wesley s swan-song. A few days before his 
death he called his wife, and asked her to write down the lines. 
The Rev. Richard Green has Mrs. Charles Wesley s hymn-book, 
which contains an entry in her own writing. The following 
lines I wrote from Mr. Charles Wesley s repeating, a few days 
before he departed y life. In age and feebleness extream. 
They are his legacy to Methodism. He died as he lived ; 
prizing above all else a smile from Christ. Mr. Prothero says that 
on his death-bed the train of thought suggested by Ps. 
Ixxiii. 25 ("My flesh and my heart faileth ; but God is the 
strength of my heart, and my portion for ever ") took shape in 
verse. It was the last exercise of his wonderful gift. The 
Last Wish has brought sunlight to many a Methodist 

In editing the music for 77ic Methodist Hymn-Book, 1904, Sir 
Frederick Bridge was quick to discern the significance of this 
precious relic. The Tune-Book Committee looked on it rather 
as an interesting and pathetic historical memento, than a verse 
for congregational use. Many of them had never heard it sung, 
and felt that it could be sung only under very special circum 
stances. But Sir Frederick Bridge, to our intense astonishment, 
took an entirely different view. " This," said he, " is one of 
your treasures. Any Church might be proud to possess a little 
hymn with such a history, and in itself so beautiful. Let me 
ask my friend, Sir Hubert H. Parry, to compose a tune for it. It 
is just such a hymn as will appeal to his genius." Mr. Curnock 
adds, When, some little time afterwards, the tune was for 
warded from the Royal College of Music to the Committee, we 
all felt thankful that our editor had been so insistent. It is one 
of those hymn-anthems that now and then a congregation may 
be glad to hear, especially when rendered by an organist and 
choir who have made a careful study of the twin souls the soul 
of the dying poet s hymn, and the soul in the great musician s 
tune. One competent critic, after playing the tune several times, 
made the remark, "You can see the old man leaning on his 
staff. " Sir F. Bridge said in a short paper in the Methodist 
Recorder (June 2, 1904), I should particularly like to mention 


Sir H. Parry s setting of the well-known words, " In age and 
feebleness extreme" words sacred to Methodists, which I 
resolved to have set by the best composer I could secure. I 
shall be surprised if this fine setting is not looked upon as a 
very precious possession. 

The name Marylebone was given to the tune in memory 
of the place where the poet spent the last years of his life 
(i77i-S8),;and where he was laid to rest in the graveyard of the 
old parish church. 

The mother of the Rev. William Pennington Burgess, who 
wrote a valuable study of our Methodist hymns, told her son 
in her last letter when she was more than eighty, I often 
find Charles Wesley s dying hymn, " In age and feebleness 
extreme," very sweet to me, only I want to dwell now under a 
constant sense of my Saviour s smile, and then to catch a 
brighter one at the last. 

Hymn 822. The morning flowers display their 



On Death. In Miscellaneous Poems, by several hands, to which 
Pope, Vincent Bourne, Thomas Fitzgerald, and others contributed. 
It was edited by D. Lewis, author of a well-known song, Winifreda, 
London, 1726. 

It is given in his own Poems, 1736, headed Verses on Isa. xl. 6-8. 
Occasioned by the death of a young lady. 

John and Charles Wesley, Hymns and Sacred Poems, 1743. 

In January, 1727, Wesley writes to his mother {Works, xii. 
10) : About a year and a half ago I stole out of company at 
eight in the evening, with a young gentleman with whom I was 
intimate. As we took a turn in an aisle of St. Mary s Church, 
in expectation of a young lady s funeral, with whom we were 
both acquainted, I asked him if he really thought himself my 
friend ; and, if he did, why he would not do me all the good he 
could. He began to protest ; in which I cut him short, by 
desiring him to oblige me in an instance, which he could not 
deny to be in his own power ; to let me have the pleasure of 
making him a whole Christian, to which I knew he was at least 
half persuaded already ; that he could not do me a greater 
kindness, as both of us would be fully convinced when we came 


to follow that young woman. He turned exceeding serious, 
and kept something of that disposition ever since. Yesterday 
was a fortnight, he died of consumption. I saw him three days 
before he died ; and on the Sunday following, did him the last 
good office I could here, by preaching his funeral sermon ; 
which was his desire when living." 

On August i, 1766, Wesley visited Ewood. The last time 
I was here, young Mr. Grimshaw received us in the same 
hearty manner as his father used to do ; but he too is now gone 
into eternity ! So in a few years the family is extinct ! I 
preached at one in a meadow near the house to a numerous 
congregation ; and we sang with one heart 

Let sickness blast and death devour. 

Hymn 823. Shrinking from the cold hand of death. 


Short Jfyinns on Select Passage of Scripture, 1762 ; Works t i.x. 33. 
Verses I and 2 are Xo. 106, Jacob gathered up his feet into the bed 
(Gen. xlix. 33); ver. 3 is from 254, Moses stripped Aaron of his 
garments (Num. xx. 2S). 

In ver. 2 Charles Wesley wrote, Thou wilt in death remember 

It is precious to Methodism, because John Wesley generally 
used it to close the touching services of his last days, and gave 
it out often in the family circle at the preachers house ifi City 
Road. In June, 1783, on his eightieth birthday, he writes, 
God grant I may never live to be useless ! Rather may I 

My body with my charge lay down, 
And cease at once to work and live. 

Hymn 821. Lord, it belongs not to my care. 

Part of his hymn on Resignation, My whole, though broken heart, 
O Lord. Eight verses. It appeared in his Poetical Fragments 
Heart Imployment with God and Itself ; The Concordant Discord of a 
Broken-hearted Heart. It is dated London, at the door of Eternity : 
Rich. Baxter, August 7, 1681. A second edition appeared 1689 > 3 r d, 
1699. It is entitled The Covenant and Confidence of Faith." Baxter 


adds a note, This covenant, my dear wife, in her former sickness, 
subscribed with a cheerful will. The hymn was sung to her during her 
last illness. 

In ver. 2 Baxter s last line is, That shall have the same pay. 

Baxter was born at Rowton, Shropshire, 1615, and became 
curate of Kidderminster in 1640. He was chaplain to one of 
Cromwell s regiments, and wrote his Saints Everlasting Rest 
during a time of feeble health. He was offered the bishopric of 
Hereford by Charles 1 1, but refused it. After the Act of Unifor 
mity he became a Nonconformist. He died December 8, 1691. 
Baxter issued over two hundred and fifty separate publications. 
His reply to Judge Jeffreys taunt, Richard, I see the rogue 
in thy face, was nobly severe, I had not known before that my 
face was a mirror. In 1685 ne was imprisoned for eighteen 
months on a charge of sedition based on his Paraphrase of the 
New Testament. 

Baxter s Saints 1 Everlasting Rest was written when he was 
so feeble that two men had to support him in the pulpit. 
Weakness and pain, he told some one, helped me to study 
how to die ; that set me on studying how to live, and that on 
studying the doctrine from which I must fetch my motives and 
comforts ; beginning with necessities, I proceeded by degrees, 
and am now going to see that for which I have lived and 

Baxter was a champion of music in those stiff Puritan 
times. I have made a psalm of praise in the holy assembly 
the chief delightful exercise of my religion and my life, and 
have helped to bear down all the objections which I have heard 
against Church music, and against the I49th and I5oth Psalms. 

Professor Clerk Maxwell, Professor of Experimental Physics 
at Cambridge, frequently quoted this hymn in his last illness in 
1879. He said, I think men of science as well as other men 
need to learn from Christ, and I think Christians whose minds 
are scientific are bound to study science that their view of the 
glory of God may be as extensive as their being is capable of. 

Hymn 825. Thou, Lord, on whom I still depend. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, xiii. 223. 
Rev. ii. 10, u, 17. 


Bcngel says, Wouldst thou know what thou shall have for a 
new name ! Overcome ! Before that thou askest in vain, and 
after that thou wilt soon read it written on the white stone. 

Hymn 826. Why do we mourn departing friends. 

Hymns and Spiritual Songs, 1709. The death and burial of a 
saint." There are few more tender lines than his verse, The graves 
of all His saints He blessed. 

Verses 2 and 3 are omitted 

Are we not tending upward too 

As fast as time can move ? 
Nor would we wish the hours more slow 

To keep us from our love. 

Why should we tremble to convey 

Their bcxiies to the tomb? 
There the dear flesh of Jesus lay, 

And left a long perfume. 

On October 2, 1770, when Whitefield was buried at New- 
bury Port, the Rev. Daniel Rogers prayed by the side of the 
coffin. He owed his conversion to Whitefield, and exclaimed, 
O my Father! my Father! He wept as though his heart 
were breaking, and all were bathed in tears. When he finished 
his prayer and sat down, one of the deacons gave out the 

Why do we mourn departing friends. 

Some of the people sang, and some wept, and others sang and 
wept alternately. 

Hymn 827. Blessing, honour, thanks, and praise. 

Hymns and Sacred Poems, 1742; Works, ii. iSS. A Funeral 
Hymn. Ver. 5 is omitted. 

This is said to be the hymn that was sung by John Wesley 
and his sisters round the bed on which their mother s body 
lay, in obedience to her request, Children, as soon as I am 
released, sing a psalm of praise to God. 


Hymn 828. Hark! a voice divides the sky. 

Hymns and Sacred Poems, 1742 ; Works, ii. 189. A Funeral 
Hymn. The last verse is omitted. 

With ver. 3 the Rev. J. Wesley Thomas compares Cowley s lines 

When we, by a foolish figure, say, 

Behold an old man dead ; then they 

Speak properly, and say, Behold a man-child born. 

{Life, lines 14-16.) 

Hymn 829. Again we lift our voice. 


Hymns and Sacred Poems, 1749 ; Works, v. 214. 

In ver. 6 Charles Wesley wrote, Thither we all repair. 

On the death of Samuel Kitchens. 1 He was a Cornish 
smith, one of the earliest lay preachers in Cornwall. An 
account of his life, written by his father, was published by 
Wesley in 1746. Another son, Thomas, died a month later, on 
September 12. 

At Gwennap, on September 14, 1746, Wesley says, At the 
close of my sermon, I read them the account of Thomas 
Hitchens s death ; and the hearts of many burned within them, 
so that they could not conceal their desire to go to him, and be 
with Christ. 

The rapture of the hymn reminds us of those scenes in the 
days of Jerome. At the funeral of Fabiola, one of the Christian 
ladies of his time, the people made the golden roof of the church 
ring with their shout of Hallelujah ! 

Ver. 5 owes a thought to Ben Jonson s Pindaric Ode 

He leaped the present age, 

Possest with holy rage 

To see that bright eternal day. 

Dr. Gregory s Recollections, p. 113, give a touching story of 
the use of this hymn at Woodhouse Grove School in 1838, at 
the grave of Samuel Sierra Leone Brown, whose death led to a 
wonderful awakening among his schoolfellows. 


Hymn 830. Glory be to God on high. 


Hymns for those that seek and those that have Redemption in the 
Blood of Jesus Christ, 1747 ; Works, iv. 221. A Funeral Hymn. 

Hymn 831. Rejoice for a brother deceased. 


Funeral Hymns, 1749 ; Works, vi. 189. 

The Rev. Henry Moore says that the poet in his old age 
rode a little horse, grey with age, which was brought every 
morning from the Foundery to his house in Chesterfield Street, 
Marylebone. He would jot down any thoughts that struck him, 
in shorthand, on a card which he had in his pocket. Not 
unfrequently he has come to our house in the City Road, and, 
having left the pony in the garden in front, he would enter, 
crying out, " Pen and ink ! pen and ink ! " These being 
supplied, he wrote the hymn he had been composing. When 
this was done, he would look round on those present, and salute 
them with much kindness, ask after their health, give out a 
short hymn, and thus put all in mind of eternity. He was fond 
upon these occasions of giving out the lines " There all the 
ship s company meet." 

Hymn 832. Happy soul, thy days are ended. 


Hymns ami Sacred Poems, 1749; Works, v. 2 1 6. For one 
departing. It is the twelfth of a series of seventeen hymns, headed 
Desiring Death. 

When John Wesley died at City Road, his friends standing 
round the bed sang this hymn. 

Hymn 833. God of the living, in whose eyes. 

One of four of his pieces which appeared in Hymns for Schools and 
Bible Classes, 1859. He compiled this when senior curate at St. 
Nicholas, Brighton. The hymn was rewritten and considerably 
enlarged and improved in Hymns Original and Translated, July 6, 
1867. It was sung at bis own funeral. 


Hymn 834. Safely, safely gathered in. 

Written for Mrs. Carey Brock s Children s Hymn-book, 1881, 
headed Death and Burial. 

Mrs. Dobree (1831-94) belonged to the Church of England, 
but afterwards became a Roman Catholic. Four other hymns 
with her initials, E. O. D., appeared in the same collection. 

Hymn 835. Safe home, safe home in port! 



In Hymns of the Eastern Church, 1863, as The Return Home. 
A Cento from the Canon of St. John Climacos. 

St. Joseph was a native of Sicily, who entered a monastery 
in Thessalonica. He went to Constantinople, and left for Rome 
in time of persecution. He was captured by pirates, and was 
for some years a slave in Crete. Then he returned to Constanti 
nople, where he established a monastery and filled it with 
inmates by his eloquence. He was banished from the city for 
his defence of the icons, but was recalled by the Empress 
Theodora and made keeper of the sacred vessels in the chief 
church of the city. He died in 883 at an advanced age. 

St. Joseph is the most voluminous of the Greek hymn- 
writers, and composed from 800 to 1,000 canons. They are wordy 
compositions in honour of saints and martyrs of whom little is 
known. This hymn contains so little of the Greek that it can 
scarcely be called a translation. 

Hymn 836. Now the labourer s task is o er. 

Written 1871. This is the loveliest and most loved of all 
Mr. Ellerton s hymns, and has taken its place in the service for 
the dead. The writer says, The whole hymn, especially the 
third, fifth, and sixth verses, owes many thoughts and some 
expressions to a beautiful poem of the Rev. Gerard Moultrie s, 
beginning, " Brother, now thy toils are o er," which will be 


found in the People s Hymnal, 380. Dr. Dykes s Rcquiescat 
is a perfect setting to the noble words. The hymn is said to 
have been a favourite with Queen Victoria, who often chose it 
for funeral services. 

Hymn 837. Days and moments quickly flying. 
E. CASWALL (105). 

This appeared in his Masque of Mary, ami other Poems, 1858, 
entitled Swiftness of Time. The last stanza is by Bishop Bickersteth. 

It was especially composed for use at watchnight services 
or on New Year s Day. It is sometimes sung as a funeral 
hymn. Dr. Dykes s exquisite music adds greatly to the 
impressiveness of the words. 

Hymn 838. A few more years shall roll. 

DR. H. BONAR (70). 
Songs for the Wilderness, 1844. 

In one of Dr. Bonar s note-books his son found two unrhymcd 

A few more suns .shall rise and set, 
A few more years shall come and go. 

These were worked out into the famous hymn written to the 
tune Selma. It was first printed on a fly-leaf for use in his 
own congregation on New Year s Day, 1843. 

Dr. Bonar says, in a footnote to ver. 5, A few more 
Sabbaths here, The old Latin hymn expresses this well 

Illic nee Sabbato succedit Sabbatum 

Perpes laelitia sabbatizantium. 

That hymn is by Peter Abelard, against whom Bernard of 
Clairvaux was the champion of orthodoxy. His love of Hcloise 
is one of the romantic stories of the Middle Ages. 

Hymn 839. Hearken to the solemn voice. 


Hymns and Sacred Poems, 1742; Works, ii. 191. A Midnight 

The fourth verse is omitted. 


Wesley held his first watchnight in London on April 9, 1742. 
He says, There is generally a deep awe upon the congregation, 
perhaps in some measure owing to the silence of the night, 
particularly in singing the hymn, with which we commonly 

Hearken to the solemn voice. 

Hymn 840. Thou Judge of quick and dead. 


Hymns for the Watchnighl (1746?), No. 2; Hymns and Sacred 
Poems, 1749 ; Works, v. 260. 
One verse is omitted. 

Hymn 841. O Thou who wouldst not have. 


Hymns for Children, 1763; Works, vi. 426. No. 59, And am 
I born to die. Six verses. The last two are given here in four-line 

In ver. 3, Spend my life s short day ; the original is pass. 

Hymn 842. Thou God of glorious majesty. 


Hymns and Sacred Poems, 1749; Works, iv. 316. Headed An 
Hymn for Seriousness. 

In ver. 2 the original reads a point of life ; ver. 6, the vale j 
ver. 5, My future bliss. 

Lo ! on a narrow neck of land, 
Twixt two unbounded seas I stand, 

is generally regarded as a description of the promontory at the 
Land s End. 

In a letter to his wife, dated October n, 1819, Adam Clarke 
says, I write this, my dear Mary, in a situation that would 
make your soul freeze with horror ; it is on the last projecting 
point of rock on the Land s End, upwards of two hundred feet 
perpendicular above the sea, which is raging and roaring most 
tremendously, threatening destruction to myself and the narrow 
point of rock on which I am now sitting. On my right hand is 


the Bristol Channel, and before me the vast Atlantic Ocean. 
There is not one inch of land from the place on which my foot 
rests to the vast American Continent. This is the place, though 
probably not so far advanced on the tremendous cliff, where 
Charles Wesley composed those fine lines 

Lo ! on a narrow neck of land, 
Twixt two unbounded seas I stand. 

The point of rock itself is about three feet broad at its 
termination, and the fearless adventurer will here place his foot 
in order to be able to say that he has been on the uttermost 
inch of land in the British Empire westward ; and on this spot 
the foot of your husband now rests. 

A recent discovery has shown that the hymn was written in 
America. When Charles Wesley was secretary to General 
Oglethorpe, he stayed at his residence on Jekyl Island, close 
to the governor s settlements upon St. Simon s Island, near the 
coast of Southern Georgia. Some of the records and corre 
spondence of the early colonists have fortunately been preserved, 
and are now in the custody of the Georgia Historical Society. 
Mr. Franklin H. Heard recently examined these original 
papers, and found many interesting facts, and among them 
something concerning this hymn. 

Oglethorpe s wife, in a letter to her father-in-law, wrote, 
The Secretary of the Colony, Charles Wesley, dwells with us 
upon the island, and is zealous to save the souls of the Indians 
who come hither to fish and hunt. . . . Mr. Wesley has the gift 
of verse, and has written many sweet hymns which we sing. 

In a letter to this lady, who was staying at Savannah, 
Charles Wesley wrote from Jekyl Island, in 1736, Last evening 
I wandered to the north end of the island, and stood upon the 
narrow point which your ladyship will recall as there projecting 
into the ocean. The vastness of the watery waste, as compared 
with my standing-place, called to mind the briefness of human 
life and the immensity of its consequences, and my surroundings 
inspired me to write the enclosed hymn, beginning 

Lo ! on a narrow neck of land, 
Twixt two unbounded seas I stand 

which, I trust, may pleasure your ladyship, weak and feeble as 
it is when compared with the songs of the sweet Psalmist of 


This settles the question of locality ; but the illustration is 
Prior s (Solomon, iii. 613) : 

Amid two seas on one small point of land, 

Wearied, uncertain, and amazed we stand ; 

On either side our thoughts incessant turn, 

Forward we dread ; and looking back we mourn ; 

Losing the present in this dubious haste ; 

And lost ourselves betwixt the future and the past. 

Addison, in the Spectator, No. 590, has a similar thought : 
Many witty authors compare the present time to an isthmus, 
or narrow neck of land, that rises in the midst of an ocean, 
immeasurably diffused on either side of it. 

On July 30, 1743, Charles Wesley rode with Mr. Shepherd to 
the Land s End, and sang, on the extremest point of the rocks 

Come, divine Immanuel, come, 
Take possession of Thy home ; 
Now Thy mercy s wings expand, 
Stretch throughout the happy land. 

That hymn is given in his Hymns and Sacred Poems, 1749 
( Works, v. 133), headed Written at the Land s End. 

Montgomery says, " Thou God of glorious majesty " is 
a sublime contemplation in another vein ; solemn, collected, 
unimpassioned thought, but thought occupied with that which 
is of everlasting import to a dying man, standing on the lapse 
of a moment between " two eternities." 

Death stands between Eternity and Time, 
With open jaws on such a narrow bridge, 
That none can pass, but must become his prey. 

Hymn 843. This is the field, the world below. 

Mr. Hinchsliffe was born in Sheffield, 1760 ; died in 
Dumfries, 1807. He was a Sheffield silversmith and cutler ; a 
member of the Society at Norfolk Street, Sheffield, and of the 
choir. The hymn has been traced to a tract, Favourite Hymns, 
Odes, and Anthems, as sung at the Methodist Chapels in 
Sheffield, Rotherham, Doncaster, and Nottingham Circuits, 
5th edition, 1797, where J. Hinchsliffe appears under the title 
of No. 25. Mr. Hinchsliffe removed to Dumfries, where he 


carried on his business and rendered great service in the 
Wesleyan choir. His tombstone is in St. Michael s Churchyard, 

Hymn 844. Day of wrath ! O day of mourning 1 
THOMAS OF CELANO ; translated by DR. IRONS. 

The oldest form of the Latin text is given in a MS. in 
the Bodleian, a Dominican missal written at the end of the 
fourteenth century. The author was probably Thomas of 
Celano, a Franciscan friar of the thirteenth century, who was 
the friend and biographer of St. Francis. He was born at 
Celano, in the kingdom of Naples, across the Apennines a little 
to the north of Rome, early in the thirteenth century, and died 
about 1254. Celano was not far from Assisi, where he became 
the disciple and friend of St. Francis. 

The hymn is found in the Mass for the Dead from about 
1480, and became part of the religious life of the Middle Ages. 
Daniel says, Even those to whom the hymns of the Latin 
Church are almost entirely unknown, certainly know this one : 
and if any one can be found so alien from human nature that 
they have no appreciation of sacred poetry, yet as a matter of 
certainty, even they would give their minds to this hymn, of 
which every word is mighty, yea, even a thunderclap. 

Archbishop Trench writes, Nor is it hard to account for its 
popularity. The metre si grandly devised, of which I remember 
no other example, fitted though it has here shown itself for 
bringing out some of the noblest powers of the Latin language 
the solemn effect of the triple rhyme, which has been likened 
to blow following blow of the hammer on the anvil the confi 
dence of the poet in the universal interest of his theme, a con 
fidence which has made him set out his matter with so 
majestic and unadorned plainness as at once to be intelligible 
to all, these merits, with many more, have given the Dies Irae 
a foremost place among the masterpieces of sacred song. 

The first line is from the Vulgate version of Zeph. i. 1 5. 
Goethe makes the choir sing it in the Minster scene of Faust 
where the evil spirit gets behind Grctchen and interprets the 
words till the girl exclaims 

The song mine heart 
Did melt to water ! 

At last she falls into a swoon. 


Mozart and Gounod lavished their art upon these verses. 

Many have tried to translate this noble hymn. There are 
more than a hundred German versions, and about one hundred 
and sixty have been made in England and America. The first 
English translation was by Joshua Sylvester, 1621. Richard 
Crashaw came next with The Hymn of the Church, in medita 
tion of the Day of Judgement. Some of his verses are very 

5. O that Book ! whose leaves so bright 
Will set the world in severe light. 

O that Judge ! whose hand, whose eye 
None can indure ; yet none can fly. 

6. Ah, then, poor soul, what wilt thou say ? 
And to what patron chuse to pray ? 
When starres themselves shall stagger ; and 
The most firm foot no more than stand. 

7. But Thou giv st leave (dread Lord) that we 
Take shelter from Thyself in Thee ; 

And with the wings of Thine own dove 
Fly to the sceptre of soft love. 

8. Dear, remember in that Day, 

Who was the cause Thou cam st this way. 
Thy sheep was stray d ; And Thou wouldst be 
Even lost Thyself in seeking me. 

9. Shall all that labour, all that cost 
Of love, and ev n that losse, be lost ? 
And this lov d soul, judg d worth no lesse 
Then all that way, and wearynesse ? 

The Earl of Roscommon s version used to bring tears to 
the eyes of Dr. Johnson. The earl died in 1684, and was buried 
with great pomp in Westminster Abbey. Dr. Johnson says, 
At the moment in which he expired, he uttered, with an energy 
of voice which expressed the most fervent devotion, two lines of 
his own version of Dies Irae 

My God, my Father, and my Friend, 
Do not forsake me in my end ! 

William Joseph Irons, D.D., was born at Hoddesdon in 1812, 
and was the son of a popular Independent minister in Camber- 
well. He was incumbent of St. Peter s, Wahvorth, 1837; in 


1872 lie became Rector of St. Mary Woolnoth, the living formerly 
held by John Newton, his father s friend; Bampton Lecturer, 
1870; Prebendary of St. Paul s. He died in 1883. He began 
to write and translate hymns when a curate at St. Mary, New- 
ington, 1835-7, and many of these were printed on broad 
sheets. He published a Metrical Psalter, 1857. 

Canon Ellerton says the translation by Dr. Irons is a truly 
wonderful achievement, for he has solved a difficulty which has 
baffled almost ever) one who has attempted it. He was present 
in Notre Dame when the funeral sermon was preached for the 
Archbishop of Paris, who was shot during the Revolution of 
1848 whilst trying to persuade the insurgents to cease firing. 
The prelate s heart was shown in a glass case in the Choir, and 
the Dies Irae was sung by an immense body of priests. Dr. 
Irons was deeply moved, and on retiring from the church wrote 
out this translation, which is the finest rendering of this great 
Judgement hymn. It was first issued in the Introits and 
Hymns for Advent used at Margaret Street Chapel, London. 
It bears no date. In 1849 ^ r - Irons published it with historical 
notes and with the music he heard in Notre Dame, harmonized 
by Charles Child Spencer. 

The last two lines, with a change of them to us, are from 
Isaac Williams s version, 1834. Dr. Irons s last lines ran 

Lord, who didst our souls redeem, 
Grant a blessed Requiem. 

Ver. 1 6 is omitted 

\Vliile the wicked are confounded, 
Doomed to flames of woo unbounded, 
Call me, with Thy saints surrounded. 

Dean Church gave orders that he should be buried in the 
graveyard of Whatlcy, in Somersetshire, where he had spent 
nineteen years of quiet happiness as rector, and that a stone 
like that placed over his son s grave at Hycres should be his 
memorial, with the same lines from the Dies Irae upon it 

Rex tremcndac majestatis, 

Qui salvandos salvas gratis, 

Salva me, fons piclatis. 

Quaerens me sedisti lassus, 
Kcdcmisti crucem passus, 
Tantus labor non sit cassus. 
He was buried in December, 1890. 

2 K 


Hymn 845. The day of wrath, that dreadful day. 

SIR WALTER SCOTT, Bart. (1771-1832). 

Sir Walter Scott s celebrated condensation of the Dies Irae 
marks the culminating point of The Lay of the Last Minstrel 
(1805), where pilgrimage was made to Melrose Abbey f< 
repose of the soul of Michael Scott- 

Then Mass was sung, and prayers were said, 
And solemn requiem for the dead ; 
And bells toll d out their mighty peal, 
For the departed spirit s weal ; 
And ever in the office close 
The hymn of intercession rose ; 
And far the echoing aisles prolong 
The awful burthen of the song, 
Dies irae, dies ilia, 
Sol vet saeclum in favilla ; 
While the pealing organ rung. 
Were it meet with sacred strain 
To close my lay, so light and vain, 
Thus the holy Fathers sung : 

Then follows The Hymn for the Dead 

Dr Collyer used this as a hymn in his Selection, 1812. 

hymn "of Rebecca in Ivanhoe, When Israel of the Lord 

beloved, is another fine illustration of Sir Walter Scott s power 

as a writer of sacred song. 

Mr Gladstone said in a speech at Hawarden, February 3, 
:866 I know nothing more sublime in the writings of Sir 
Walter Scott-certainly I know nothing so sublime m any 
portion of the sacred poetry of modern times, I mean of the 
present century, as the - Hymn for the Dead," extending only 
to twelve line* which he embodied in "The Lay of the Last 

roc says in his account of Sir Walter Scott s 

death-bed, But commonly whatever we could follow him in was 
foment of the Bible (especially the Prophecies of Isaiah 
and e Book of Job), or some petition in the Litany-or a 
verse of some psalm (in the old Scotch metrical version)-or 
of some of the magnificent hymns of the Romish ritual, m which 
he always delighted, but which probably hung on his memory 
connexion with the Church services he had attended 

now n 


while in Italy. We very often heard distinctly the cadence of 
the Dies Irae ; and I think the very last stanza that we 
could make out was the first of a still greater favourite, Stabat 
Plater dolorosa? 

Sir Walter Scott once spoke some faithful words to Byron, 
who replied, Would you have me turn Methodist ? No, was 
the reply, I cannot conceive of your being a Methodist, but 
you might be a Catholic Christian. He did not forget the 
warning. I have known Sir Walter Scott, he said, long and 
well, and in occasional situations which call forth the real 
character. I say that Walter Scott is as nearly a good man as 
man can be, because I know it by experience to be the case. 

Hymn 810. Great God! what do I sec and hear?_. 
WILLIAM BKNGO COLLYER, D.D. ; altered by CoTTKKiu,(i68). 

Dr. Collyer was born at Blackhcath in 1782, and in 1801 
became pastor of a Nonconformist church with ten com 
municants at Pcckham. He laboured there with great success 
till December n, 1853, when he preached his last sermon. He 
died in 1854. He was an eloquent preacher, in great favour 
both with rich and poor. The Duke of Kent chose him as his 
private chaplain. He was much beloved by the Duke of 
Sussex. Dr. Collyer often closed his sermon by a hymn written 
to accompany it, as was done by Watts and Doddridge. He 
published a series of lectures on Divine Revelation in seven 
volumes, and a hymn-book with fifty-seven pieces written by 
himself, of which this is one. Dr. Collyer added a note, This 
hymn, which is adapted to Luther s celebrated tune, is universally 
ascribed to that great man. As I never saw more than this 
first verse, I was obliged to lengthen it for the completion of 
the subject, and am responsible for the verses which follow. 
The ascription to Luther has no foundation. The first verse 
cannot be traced back farther than to 1802, when it appeared in 
Psalms and Hymns for Public ami Private Devotion, published 
in Sheffield. How greatly Dr. Collyer s verses were improved 
by T. Cotterill (168) may be seen by comparing their original 
form with that given in The Methodist Hymn-Book 

The dead in Christ are first to rise, 

And greet th archangel s warning ; 
To meet the Saviour in the skies, 

On this auspicious morning : 


No gloomy fears their souls dismay, 
His presence sheds eternal day, 
On those prepar d to meet Him. 

Far over space, to distant spheres, 

The lightnings are prevailing ; 
Th ungodly rise, and all their tears 

And sighs are unavailing : 
The day of grace is past and gone, 
They shake before the Judgement throne 

All unprepar d to meet Him. 

Stay, fancy, stay, and close thy wings, 

Repress thy flight too daring ; 
One wondrous sight my comfort brings, 

The Judge my nature wearing : 
Beneath His Cross I view the day, 
When heaven and earth shall pass away, 

And thus prepare to meet Him ! 

The hymn was sung at the funeral of the Duchess of Kent 
and that of Prince Albert. 

Hymn 847. How weak the thoughts, and vain. 

Hymns occasioned by ike Earthquake, March 8, 1750. Part II. 
No. 9 ; VVorkS) vi. 43. Four verses are omitted. 

On March 8 Charles Wesley was preaching at the Foundery 
at a quarter-past five in the morning, when the building was 
shaken so violently that all expected it to fall upon their heads. 
A great cry arose from the women and children. The preacher 
repeated the verses from the 46th Psalm, Therefore will we 
not fear, &c., and adds, God filled my heart with faith and 
my mouth with words, shaking their souls as well as their 
bodies. Next day he had a crowded congregation at West 
Street, where he preached with great awakening power on 
Psalm xlvi. A dragoon prophesied that Westminster was to 
be destroyed by an earthquake. People nocked out of town. 
Charles Wesley s muse was stirred by such scenes, and his 
sermon, The Cause and Cure of Earthquakes, and several 
suitable hymns which he gave out, had a great effect on the 


Hymn 848. Away with our sorrow and fear! 

Funeral Hymns (1746?), No. 8 ; Works> vi. 197. Vcr. 5, The 
saints in His presence receive, is omitted. 

Hymn 849. Lift your eyes of faith, and sec. 

Ifymns on the Lord s Supper, 1745 ; Works, iii. 293. 

Jfijnm 850. There is a land of pure delight. 

Hymns and Spiritual Songs, 1/07. A prospect of heaven makes 
death easy. 

This is one of Dr. Watts s earliest hymns, and is said to have 
caught its inspiration from the lovely Southampton Water, 
which had been so familiar to him from his infancy. 

When John Pawson was dying in 1806, he sang the 
following verse from one of his favourite hymns 

O could we make our doubts remove, 
Those gloomy doubts that rise. 

Doubts, gloomy doubts ! Where are they ? I know nothing 
of gloomy doubts ; I have none. Where are they gone ? 
He was President of the Conference in 1793 and 1801. Adam 
Clarke says in 1793, Pawson is the best President we have 
had. He preached last evening a sermon which seemed just 
to have dropped out of heaven. 

Hymn 851. Brief life is here our portion. 

BERNARD OF MORLAIX (or Cluny) ; translated by 
DR. NEALE (27). 

Bernard was the son of English parents, and was born at 
Morlaix, in Brittany, early in the twelfth century. He entered 
the Abbey of Cluny, then at the height of its fame under Peter 


the Venerable. There he spent his life. His great satire, De 
Contemptu Mundi, was written in the midst of the most 
luxurious monastery in Europe. Its church was unequalled by 
any in France ; its services were renowned for their elaborate 
ritual. It was the head of some two thousand monasteries 
scattered all over Europe. Bernard of Clairvaux accuses them 
of gross self-indulgence. Who could say, to speak of nothing 
else, in how many ways eggs are cooked and worked up ? with 
what care they are turned in and out, made hard or soft, or 
chopped fine ; now fried, now roasted, now stuffed ; now they 
are served mixed with other things, now by themselves. Even 
the external appearance of the dishes is such that the eye, as 
well as the taste, is charmed, and when the stomach complains 
that it is full, curiosity is still alive. Bernard would say as he 
walked in the cloister, Dear brethren, I must go ; there is some 
one waiting for me in my cell. That was his Master and 
Saviour, with whom he wished to have communion. 

Hora novissima, tempora pessima sunt, vigilemus ! 

The poem from which this translation is made contains about 
3,000 lines. Bernard says that unless the Spirit of Wisdom 
and Knowledge had been with him, and had flowed in upon 
him, he could not have sustained the task of weaving together 
so long a poem in so complicated a metre. The metre was 
well suited, however, to the subject. Denunciation of an evil 
world is interwoven with longings for the joy and rest of 
Paradise. Dr. Neale s translations are far too jubilant to 
give any idea of the prevailing tone of the original. Mr. 
C. L. Ford has published a translation of some parts of the 
first book in the original metre, with Latin and English side 
by side- 
Here, life how vanishing ! short is our banishing, brief is our pain ; 
There, life undying, the life without sighing, our measureless gain. 
Rich satisfaction ! a moment of action, eternal reward ! 
Strange retribution ! for depth of pollution, a home with the Lord 

The poem was written about 1145. 

This hymn is a translation of the lines beginning- 
Hie breve vivitur, hie breve plangitur, hie breve fletur. 

It was published in Dr. Neale s Mediaeval Hymns, 1851. 


Hymn 852. Jerusalem the golden. 
Urbs Syon aurea, Patria lactea, cive decora. 

BERNARD OF MORLAIX (or Cluny) (851) ; translated by 
DR. NEALE (27). 

Dr. Neale says, The greater part is a bitter satire on the 
fearful corruptions of the age. But as a contrast to the misery 
and pollution of earth, the poem opens with a description of the 
peace and glory of heaven, of such rare beauty as not easily to 
be matched by any mediaeval composition on the same subject. 

After the lines Exult, O dust and ashes ! Dr. Ncale adds 
a note : I have no hesitation in saying that I look on these 
verses of Bernard as the most lovely, in the same way that the 
Dies Irae is the most sublime, and the Stabat Mater the most 
pathetic, of mediaeval poems. 

Elsewhere he writes : It would be most unthankful did 
I not express my gratitude to God for the favour He has 
given some of the centos made from the poem, but especially 
"Jerusalem the Golden." It has found a place in about twenty 
hymnals. It is also a great favourite with Dissenters, and has 
obtained admission in Roman Catholic services. "And I say 
this," to quote Bernard s own preface, " in no wise arrogantly, 
but with all humility, and therefore boldly." But more thankful 
still am I that the Cluniac s verses should have soothed the 
dying hours of many of God s servants : the most striking 
instance of which I know is related in the memoir published by 
Mr. Brownlow under the title, "A little child shall lead them/ 
where he says that the child of whom he writes, when suffering 
agonies which the medical attendants declared to be almost 
unparalleled, would lie without a murmur or motion while the 
whole 400 lines were read to him. 

Hymn 853. Jerusalem, my happy homo. 

An undated MS. in the British Museum gives 

A Song mad by F. 15. P., to the Tune of Diana. 

Ilierusalein my happie home 

When shall I come to thee 
When shall my sorrowes have an end 

Thy joyes when shall I see. 


It is in twenty-six verses. In 1601 it was published in 
nineteen stanzas. Mr. Daniel Sedgwick said that the initials 
stood for Francis Baker Porter, a secular priest imprisoned in 
the Tower. In the Arundel Hymns it is ascribed to Father 
Laurence Anderton (John Beverley, S.J.). This version is 
found in Williams and Boden s Collection (1801), designed as a 
supplement to Dr. Watts s Psalms and Hymns. Its ver, 3 is 

O when, thou city of my God, 

Shall I thy courts ascend ; 
Where congregations ne er break up, 

And Sabbaths have no end. 

This is signed Eckington C. That collection was formed 
by the Rev. Joseph Bromehead, who took his degree at Oxford 
about 1772, and became Curate of Eckington, where he probably 
died after 1797. 

James Montgomery printed a collection of hymns for the 
Eckington Church choir, and as a Moravian had requested him 
to rewrite the Dickson version of F. B. P. s hymn, this hymn 
is somewhat confidently ascribed to Montgomery, though a 
hymn-book of 1795 nas recently been discovered in which it is 
initialled B. 

Hymn 854. Sweet place ; sweet place alone ! 

SAMUEL GROSSMAN, B.D. (1624 ?-83). 

The son of S. Grossman, of Bradfield Monachorum, in 
Suffolk. He was ejected from his living in Essex in 1662, but 
soon conformed ; became Prebendary of Bristol Cathedral, and 
was appointed Dean a few weeks before his death. He was 
buried in the south aisle of the cathedral. He printed two 
sermons preached in Bristol Cathedral on January 30, 1679 and 
1680, the day of public humiliation for the execution of Charles 
the First. 

In 1664 he issued a small pamphlet, The Young Man s 
Meditation; or, Some few Sacred Poems upon Select Subjects, 
and Scriptures. London : Printed by J. H. It contains nine 
poems, among which is My life s a shade, my days (see 
Wesleyan Methodist hymn-book, 1875) an d Sweet place, a 
poem on Heaven in two parts. 


Hymn 855. Jerusalem on high. 

The second part of his poem on Heaven, 1664. 

Hymn 856. For ever with the Lord. 

First published in an annual, The Amethyst, 1835, and in the Poefs 
Portfolio, 1835, headed At home in Heaven. I Thess. iv. 17. It 
was in two parts, with nine and thirteen verses, from which this is a 

The hymn remained unsung and unnoticed for a quarter 
of a century, when a tune helped it to lay hold of the public 
ear. In the winter of 1849, Montgomery said he had received 
more indications of approval for this hymn than for anything 
he ever wrote except the lines on prayer. It was a favourite 
hymn of Earl Cairns, the great Christian Lord Chancellor of 
England, and was sung at his funeral, April 7, 1885. 

Hymn 857. O what hath Jesus bought for me ! 


Funeral Hymns, 1749, No. 3; Works, vi. 218. And let this 
feeble Ixxly fail. 1 Verses 5, 6, 9 are here given. 

When Gideon Ouselcy was dying in May, 1839, ^ e would 
cry amid his pain, My Father, my Father, support Thy 
suffering child. Thy will be done ; my Father God. 1 He often 
repeated this hymn, but most of all the last stanza 

O, what are all my sufferings here, 

If, Ixjrd, Thou count me meet 
With that enraptured host to appear, 

And worship at Thy feet ! 

Hymn 858. When the day of toil is done. 

Eternal Rest ; written January, 1870, and published in Rev. R. 
Brown -Borthwick s Sixtan Hymns u ith Tunes, iS/o. 


Hymn 859. Ten thousand times ten thousand. 
HENRY ALFORD, D.D. (619). 

First published in his Year of Praise, 1867. A Processional for 
Saints Days. 

The hymn was sung at the author s funeral on January 17, 
1871. On his tomb was carved the inscription, Diversorium 
viatoris proficientis Hierosolymam ( The inn of a pilgrim 
journeying to Jerusalem ). 

Hymn 860. All glory,; laud, and honour. 

THEODULPH ; translated by JOHN MASON NEALE, D.D. (27). 

In his Hymnal Noted, 1854, and altered for Hymns Ancient and 
Modern, 1859. The quaint verse, usually sung till the seventeenth 
century, is omitted 

Be Thou, O Lord, the Rider, 

And we the little ass ; 
That to God s holy city 

Together we may pass. 

The original contains seventy-eight lines, many of which have 
references to various parishes in Angers. 

Gloria, laus et honor seems to have been written by St. 
Theodulph of Orleans when imprisoned in the cloisters at 
Angers under an accusation of having taken part in the rebellion 
of the king s nephew. It is said that on Palm Sunday, 821, 
Louis the Pious, King of France, was in Angers, and walked 
in the usual procession of the clergy and laity. As it passed 
the spot where Theodulph was imprisoned, he stood at the 
window of his cell and sang this hymn. The king was so 
delighted that he ordered that Theodulph should be restored to 
his see and the hymn sung every Palm Sunday when the pro 
cession was made. The story dates from 1516, but it seems 
clear that Louis never visited Angers after 818, and that 
Theodulph was not restored to his see, but died at Angers in 
821. Another version of the story says that seven choir-boys, 
to whom he had taught the hymn, sang it outside his prison, 
and thus gained his release. The hymn was used as a pro 
cessional on Palm Sunday. At York the choir-boys mounted 


to a temporary gallery over the door of the church, and there 
sang the first four verses. After each of the first three, the rest 
of the choir kneeling below sang the first stanza as a refrain. 
At the end of the fourth stanza the boys began the refrain, and 
the rest of the choir stood and sang it with them. At Hereford 
seven choir-boys went to the summit of the city gates and sang 
it. It was sung at the gates at Tours and Rouen. 

Hymn 8(51. When, His salvation bringing. 
JOHN KING (1789-1858). 

Incumbent of Christ Church, Hull. He wrote this in 1830 for 
The Psalmist, by Revs. Henry and John G\vyther. It had a refrain 
after each verse 

Ilosannah to Jesus, their theme. 

Ilosannah to Jesus, we ll sing. 

Ilosannah to Jesus, our King. 

The Psalmist contains one psalm and four hymns by Mr. 
King. He published several sermons and other works. 

Hyitin 8(52. Children of Jerusalem. 
Jonx HENI.KV. 

For Palm Sunday, in John Curwen s Hymns and Chants, 1844. 

Mr. Henley was born at Torquay in 1800, entered the 
Wesleyan ministry in 1824, and died at Weymouth, 1842. He 
said to a friend, I never expected this. I expected to die in 
peace, but I cannot describe the joy which I feel. 1 am very 
happy. I never felt my Saviour so precious ; I never loved 
Him so much. I am full of Christ, full of glory. 

Mr. Horder describes this as a hymn singularly crisp and 
effective, and greatly liked by children. 

Hymn 803. Once in royal David s city. 

Published in her Hymns for Little Children^ and based on the 
words of the Creed, Who was conceived of the Holy Ghost, born of 
the Virgin Mary. 

Edition after edition of her volume was called for. It 
rivalled in popularity Dr. Watts s Divine and Moral Songs, 


and Jane and Ann Taylor s Hymns for Infant Minds. Dr. 
Gauntlett set the verses to music ; an illustrated edition was 
printed, and the little book, like Keble s Christian Year, stood 
alone among volumes of original hymns in this country as 
having gained the honour of a hundredth edition. This 
hymn ranks next in popularity to her There is a green hill far 
away. Never has the gospel story been told to children more 
attractively than in " Once in royal David s city" and There 
is a green hill far away." 

Hymn 864. O little town of Bethlehem. 

Written at Bethlehem on Christmas Day, 1866. 

Phillips Brooks was born at Boston, U.S.A., in 1835 > 
studied at Harvard, became Rector of Holy Trinity Church, 
Philadelphia, 1859; Protestant Episcopal Bishop of Massa 
chusetts, 1891. He died in 1893. He takes rank as one of 
the most eloquent, large-hearted, and lovable men America 
has produced. The inspiring thought of his life was the 
fatherhood of God and the childhood of every man to Him. 
Posterity will never see his princely form towering six feet 
and a half in height ; and his majestic face, combining the 
thoughtfulness and fire of Webster with the sweetness of 
Fe"nelon or Fletcher ; and his massive frame, impressing one at 
first as a giant, yet so filled with light and life that he seemed 
as radiant as an angel. 

Hymn 865. Jesus, when He left the sky. 

\Yritten about 1850. No facts can be found about Mrs. Rumsey. 

Hymn 866. I think, when I read that sweet story 
of old. 


Miss Thompson was born at Colebrooke Row, Islington, 
in 1813, and married the Rev. Samuel Luke, a Congregational 
minister, in 1843. She wrote for the Juvenile Magazine at 
the age of thirteen, and published several works. Miss 


Thompson went to the Normal Infant School, Gray s Inn 
Road, in 1841, to obtain some knowledge of teaching. Mary 
Moffat, afterwards the wife of David Livingstone, was a student 
there at the time. Among the marching-pieces which the 
teachers had to learn was a Greek air, the pathos of which 
took Miss Thompson s fancy. She searched Sunday-school 
books for words to which she might fit this music, but could 
find none. She fell ill in 1841 with erysipelas, and was sent 
home to Taunton. One day she went in the two-horse coach 
to Wellington, five miles away, to see how a little branch of 
the Society for Female Education in the East was prospering. 
It was a beautiful spring morning, and she was the only inside 
passenger. She took a letter from her pocket, and on the back 
of the envelope wrote in pencil the first two verses of this hymn. 
She wished to teach it to the village school near Poundsford 
Park, which was supported by her stepmother. 

Mr. Thompson had charge of a little Sunday school on his 
estate, and allowed the children to choose the first hymn. One 
Sunday afternoon they began to sing his daughter s hymn. 
He asked his younger girls, Where did that come from? I 
never heard it before. They replied, Oh, Jemima wrote it. 1 
On Monday he sent a copy of the hymn and tune to the Sunday 
School Teachers Magazine, where it appeared the following 
month. Mrs. Luke always considers The Child s Desire an 
inspiration, for she was never able to write another hymn of 
such merit. The third verse was added, at her father s wish, to 
make it a missionary hymn. It was published anonymously 
in the Leeds Hymn-book, 1853. 

Mr. J. Morgan Richards says, in his reminiscences, that in 
1889, when a bazaar was held on behalf of the British and 
Foreign Sailors Society, his wife found Mrs. Luke s address 
with great difficulty, and went to see her at Newport, Isle of 
Wight. She got permission to have her portrait and a 
facsimile of the hymn in her writing on sale at the bazaar. 
Mrs. Luke s father was one of the founders of the British and 
Foreign Sailors Society. Two little American girls, who had 
sung the hymn very sweetly at the morning service in the City 
Temple, also sang it at the bazaar ; and two small African 
boys who heard them learnt it, and sang it with great effect in 
a tour through England, undertaken to raise funds for a school 
in Natal. 

Mrs. Luke died on February 2, 1906. 


Hymn 867. I love to hear the story. 

Mrs. Miller, daughter of the Rev. Thomas Huntingdon, D.D., 
was born at Brooklyn, Connecticut, October 22, 1833, and 
married Professor Miller. She was joint-editor of The Little 
Corporal, published at Chicago, for which she furnished each 
month a poem to be set to music. She says, I had had a 
very serious illness in 1867, and was slowly recovering ; and, 
though too weak to do much literary work, the fact that The 
Little Corporal would be published without my usual contribu 
tion was something of a worry to me. I determined, if possible, 
that this should not happen ; so one afternoon, when I felt a 
little stronger, I took pen and paper and began to write " I 
love to hear the story." In less than fifteen minutes the 
hymn was written and sent away without any corrections. 

Hymn 868. Jesus is our Shepherd. 

HUGH STOWELL, M.A. (702). 

Written for Sunday-school anniversary services at Christ Church, 
Salford, 1849, and published in his Psalms and Hymns, 1864. 

Hymn 869. There is a green hill far away. 

Hymns for Little Children, 1848. Based on the Apostles Creed, 
Suffered under Pontius Pilate, was crucified, dead, and buried. 

This hymn was written at the bedside of a sick child. She 
recovered, and always claimed the hymn as her own. Gounod 
regarded it as the most perfect hymn in the English language, 
and his setting has added to its popularity. Mrs. Alexander 
greatly prized the autograph copy of Gounod s music which he 
sent her. In speaking of her hymns shortly before his death, 
Gounod said that many of them set themselves to music. This 
is the most popular of Mrs. Alexander s hymns. 

Hymn 870. Jesus, high in glory. 

It has been traced to the Sunday School Harmonist, 1847, of the 
Methodist Episcopal Church. 


Hymn 871. There s a Friend for little children. 


Mr. Midlane was born at Newport, Isle of Wight, on 
January 23, 1825, and carried on business there as an iron 
monger, not far from the house where Thomas Binney wrote 
Eternal Light. Mr. Midlane was born three months after the 
death of his father. He remembers his mother saying, They 
told me when your dear father died that my child would be 
the Lord s gift to cheer and help me in my widowhood. His 
Sunday-school teacher, who was an enthusiastic reader of 
poetry, prompted him to use his gift in verse, and before his 
ninth birthday he composed a set of verses which greatly 
impressed his friends. In September, 1842, his first printed 
hymn was written when on a visit to Carisbrooke Castle. It 
appeared in the Youth s Magazine in November, 1842. He 
has written more than 300 hymns, and published several small 
volumes of prose and poetry. He is known as the poet 
preacher of the Strict Brethren. 

There s a Friend for little children is his most popular 
hymn. It was scribbled in his note-book on February 27, 
1859. Mr. Midlane still preserves the MS., and rejoices to 
think how these verses coming straight from the heart have 
been sung all round the world. It was contributed to a serial, 
Good news for the little ones, in 1859. In the original the 
first line read, There s a rest for little children. The second 
stanza is here omitted. Sir John Stainer s tune is named In 
Memoriam, to commemorate a little child of his whom Jesus 
had called to Him. A year or two aero a subscription was 
made to relieve Mr. Midlane s necessities, and this was well 
taken up by parents, teachers, and children. 

Mr. Midlane says, Most of my hymns have been written 
during walks around the ancient and historic ruins of Carisbrooke 
Castle. The twilight hour, so dear to thought, and the hushed 
serenity then pervading Nature, have often allured my soul to 
deep and uninterrupted meditation, which, in its turn, has given 
birth to lines which, had not these walks been taken, would never 
probably have been penned. 

" Lady Sister, will you read to me ? " said a merchant 
seaman dying a lingering and painful death in a London 
hospital. I asked what I should read. " Read There s a 


Friend for little children. " I knew something of a sailor s 
life, and the experiences that probably lay between him and the 
days when he repeated " Hymns for the Young," but for him all 
that intervened had been swept away. The Qucerfs Poor* 

Hymn 872. One there is above all others. 


Miss Nunn was born at Colchester in 1778, and died in 
1847. This hymn was written to adapt John Newton s 

One there is above all others 
Well deserves the name of friend, 

to a Welsh air, and was first published in her brother, the Rev. 
John Nunn s, Psalms and Hymns from the most approved 
Authors, 1817. Mr. Nunn was Rector of Thorndon, Suffolk. 

Hymn 873. Every morning the red sun. 

Hymns for Little Children, 1848, based on The life everlasting, 
Apostles Creed. 

Hymn 874. I sing the almighty power of God. 


Divine Songs attempted in Easy Language for the Use of Children, 
1715. It is Song 2, Praise for Creation and Providence. Verses 
6 and 7 are omitted. 

This hymn is one of the happiest attempts to explain the 
world to children. Huxley would have called it, A panoramic 
view of nature accompanied by a strong infusion of mind. 

Hymn 875. All things bright and beautiful. 

Hymns for Little Children, 1848, based on Maker of heaven and 
earth, in the Apostles Creed, and the verse God saw everything that 
He had made, and behold it was very good. 

The third and fifth verses of the original are omitted. 


Hymn 876. Hushed was the evening hymn. 

Mr. Burns (1823-64) was Free Church minister at 
Dunblane, 1845 J minister of Hampstead Presbyterian Church, 
1855. He died at Mentone, and was buried in Highgate 
Cemetery, London. 

His biographer, the Rev. Dr. James Hamilton, describes 
him as being a tall, loosely-knit man, clad always in clerical 
black, with the gentlest of manners, a sad, resigned sort of 
voice, and with great sweetness of smile. His preaching had 
a kind of unearthly beauty, and was full of Christ and Him 

This hymn, headed The Child Samuel, was published in 
The Evening Hymn, 1856, which contains a hymn and prayer 
for each night in the month. Reverence and tenderness mark 
all the prayers and hymns. This beautiful description of the 
call of Samuel is worthy to set beside the Bible story and Sir 
Joshua Reynolds s picture. 

Hymn 877. By cool Siloam s shady rill. 


Epiphany, given in Christian Obsei-ver, April, 1812, as By cool 
Siloam s shady fountain. The title is Christ a Pattern for Children. 
Luke ii. 40. It was afterwards rewritten in C.M. as By cool Siloam s 
shady rill, and published in Hymns, 1827, for the first Sunday after 

Hymn 878. Jesus, who calledst little ones to Thee. 

Mr. Bell was born at Hickling, Notts, December 10, 1845, 
and is a chemist and post master at Epworth. He is a great 
reader, and a keen student of theology. 

This hymn was written in Liverpool for a Sunday-school 
anniversary. Five of Mr. Bell s hymns are given in the 
Methodist Sunday School Hymn-Book, and are admirably 
adapted for children. 

2 O 


Hymn 879. Gentle Jesus, meek and mild. 

This hymn and five others for children appeared in Hymns and 
Sacred Poems, 1742, and was reprinted in Hymns for Children, 1763 ; 
Works, vi. 441. Hymns for the youngest. 

Verses I and 2 are taken from Hymn 72 in this set ; ver. 3 from 
a hymn in Hymns and Sacred Poems, 1 742, In Temptation ( Works, 
ii. 97) ; 4, 5 from the second part of Hymn 73. 

The original of ver. 3 is 

O, supply my earthly want ; 

Feed a tender, sickly plant ; 

Day and night my Keeper be, 

Every moment water me. 
Ver. 2 reads 

Fain I would to Thee be brought ; 

Dearest God, forbid it not ; 

Give me, dearest God, a place 

In the kingdom of Thy grace. 

It is associated with the happy infancy of tens of thousands. 
Watts wrote some simple lyrics which seem to have suited 
our prim little ancestors ; and Charles Wesley wrote, " Gentle 
Jesus, meek and mild " ; but even the manners and beliefs of the 
devout souls of that time cannot altogether excuse some of his 
hymns, which must have frightened many a poor little Methodist 
out of his wits. Dr. A. E. Gregory. 

Hymn 880. Lamb of God, I look to Thee. 


Hymns and Sacred Poems, 1742 ; Hymns for Children, 1763 ; 
Works, vi. 442. See 879. 

The hymn is in seven verses. Two are transferred to 879 ; one 
omitted ; four used for 880. 

Hymn 881. I lay my sins on Jesus. 

DR. H. BONAR (70). 

In Songs for the Wilderness, 1843, headed The Fullness of Jesus. 
In Bible Hymn-book it is headed The Substitute. This is Dr. Bonar s 
first hymn ; written for his Sunday school in Leith. 


Dr. Bonar was surprised at its popularity, and used to say 
that it might be good gospel, but was not good poetry. The 
fact that it had helped so many people outweighed everything 
else. His son says the words of one of his own hymns were his 
constant prayer 

Make use of me, my God ! 
Let me not be forgot ; 
A broken vessel cast aside, 
One whom Thou needest not. 

The way in which the hymns become known may be seen 
from an incident told by Andrew Bonar of the Rev. John Milne, 
who returned from a communion service at Kelso, and at his 
prayer-meeting held up a leaflet and told the people he had 
brought with him a hymn which would be new to them as it 
had been new to him. Then he read them, I lay my sins on 

The hymn seems to have been founded on a portion of a 
fourteenth-century hymn 

Jesu plena caritate 

Manus tuae perforatac 

I.axent mea crimina. 

Hymn 882. Saviour, while my heart is tender. 


Mr. Burton was born in 1803, at Stratford, Essex. From the 
age of fifteen to twenty-five he was a great sufferer, but afterwards 
gained strength, and carried on business as cooper and basket- 
maker for fifty years. He was deacon of the Congregational 
Church in Stratford. His first hymn was sent to the Evangelical 
Magazine in 1822. He contributed to that and to The Child s 
Companion for many years. In 1850 he published One Hundred 
Original Hymns for the Young; in 1851, Hymns for Little 
Children; in 1867 a version of the Psalms. He is known as 
John Burton, Junr., to distinguish him from John Burton of 
Nottingham, who wrote Holy Bible, book divine. 

Hymn 883. Lord, in the fulness of my might. 

T. H. GILL (52). 

Early Fifty, written 1855, published in his Golden Chain of Praise, 
1869, and headed Early Love, " How good it is to close with Christ 
betimes ! " Cromwell. It begins, With sin I would not make abode. 


Hymn 884. Now the day is over. 


Printed in Church Times, 1865, and in Appendix to Hymns Ancient 
and Modern, 1868. The second verse of the original was- 

Now the darkness gathers, 

Stars begin to peep, 
Birds, and beasts, and flowers 

Soon will be asleep. 

It was written as an evening hymn for the scholars at Horboiy 
Bridge, and founded on Prov. iii. 24 : When thou lust down thou 
shalt not be afraid; yea, thou shalt lie down, and thy sleep shall 
be sweet. 

Hymn 885. Jesus, tender Shepherd, hear me. 


Mrs. Duncan (1814-40) was the daughter of Rev Robert 
Lundie, parish minister of Kelso. She married Rev. William 
Wallace Duncan, parish minister at Cleish in July, 836. A 
severe chill brought on a fever which caused her early death. 
Her hymns were chiefly written for her children, between July 
and December, 1839- They appeared in **">" 
by her mother, 1841, and in Rhymes for my Children, 1842, to 
the number of twenty-three. 

Hymn 886. O Lord of all, we bring to Thee our 

sacrifice of praise. 

Mrs. Armitage was born in Liverpool in 1841, and is the 
daughter of Mr. S. M. Bulley, granddaughter of Rev. Dr 
Raffles, of Liverpool. She is the author of The ChMhood of 
the English Nation; The Connexion of England and Scotland ; 
An Introduction to English Antiquities, This hymn was 
written for a service of song. Mrs. Armitage now lives a 
Rawdon, near Leeds, and is the wife of a Congregational 


Hymn 887. Brightly gleams our banner. 

A favourite processional for children. Appeared, with music, in 
Holy Family Hymns, 1860, with much Roman teaching woven into it. 
The form here given is from Appendix to S.P.C.K. Psalms and Hymns, 
1869, and has less of the original than any other arrangement of the 

Mr. Potter (1827-73) was born at Scarborough, joined the 
Roman Catholic Church in 1847, and took orders. He was 
Professor of Pulpit Eloquence and English Literature in All 
Hallows Missionary College, Dublin. Mr. Potter published 
several books on preaching, some stories, and various hymns 
and translations. 

Hymn 888. Around the throne of God in heaven. 


^ This hymn appeared in her Hymns adapted to the Comprehension of 
Young Minds. Date of 1st edition not known ; 3rd edition, 1847. Dr. 
Moffat translated the hymn into Sechuana fur his Kuruman Collection, 

Mrs. Shepherd was the daughter of Rev. E. H. Houlditch, 
Rector of Speen, Berks ; was born at Cowes in 1809, and married 
Mr. S. Savile Shepherd in 1843. Two of her novels attracted 
considerable attention. She died at Blackheath in 1857. 

Hymn 889. There is a better world, they say. 
JOHN LYTH, D.D. (1821-86). 

Written at Stroud, in Gloucestershire, where Dr. Lyth was then 
stationed, on April 30, 1845, f r the anniversary of the neighbouring 
infant-school at Randwich, to the air All is well, then very popular. 
Dr. Lyth s hymn first appeared in the Home and School Hymn-book. 

Dr. Lyth was born at York, entered the Wesleyan ministry 
in 1843, became the first Wesleyan minister in Germany, 1859. 
He wrote a history of Methodism in York, and a volume entitled 
Wild Flowers, a selection of poems by Dr. Punshon and himself 
and his family. 


Hymn 890. Father of all, Thy care we bless. 

Published I755> headed God s gracious approbation of a religious 
care of our families. Doddridge s MS. reads 

Father of men, Thy care we trace, 
That crowns with love our infant race ; 
From Thee they sprung, and by Thy power 
Are still maintain d through every hour. 

Hymn 891. Mercy and judgment will I sing. 


Psalm ci. : A Psalm for a Master of a Family, from The Psalms of 
David, 1719. 

The verses have been rewritten by some later hand. 

Hymn 892. Day by day we magnify Thee. 


A Morning Hymn for School Children, written in 1855. One of 
four pieces of his own in Ifytnns for Schools and Bible Classes, which he 
compiled when senior curate at St. Nicholas, Brighton. 

Hymn 893. Come, Father, Son, and Holy Ghost, 
To whom we for our children cry. 


Hymns for Children, 1763 ; Works, vi. 407. At the opening of a 
School in Kingswood. Two verses are omitted. 

Hymn 894. Captain of our salvation, take. 


Hymns for Children, 1763 ; Works, vi. 408. It follows Hymn 893. 
In ver. I Charles Wesley wrote, And then transplant them to the 


Hymn 895. God of uiy life, to Thee. 

Hymns and Sacred Poems, 1749 ; Works, v. 15. In the series For 
Believers," No. 10. On his birthday. Five verses are omitted. 
Ver. 4 reads 

Eternally forgiven ; 
I wait Thy perfect will to prove, 
When sanctified by perfect love. 

Ver. 5 

Call home Thy favoured son 
At death s triumphant hour. 

The closing lines are based on the Jewish tradition woven 
round the phrase in Deut. xxxiv. 5, that Moses died at the 
mouth of Jehovah. God bent over the face of Moses and kissed 
him. Then the soul leaped up in joy, and went with the kiss of 
God to Paradise. Dr. Watts uses the same tradition in his 
Death of Moses 

Softly his fainting head he lay 

Upon his Maker s breast ; 
His Maker kissed his soul away, 
And laid his flesh to rest. 

F. W. H. Myers has the same thought 

Moses on the Mount 
Died of the kisses of the lips of God. 

Hymn 890. Away with our fears ! 


Jfymns and Sacred Poems, 1749 ; Works, \. 400. Verses 2 and 8 
are omitted. One verse may be added, to complete the picture of the 
poet s mercies. 

2. No grievous alloy 

Shall diminish the joy 
I to-day from my Maker receive : 
Tis my duty to praise 
His unspeakable grace, 
And exulting in Jesus to live. 

Wesley spent his birthday in 1788 at Epworth. His brother 
had died three months before. It was a day of many memories. 
He wonders at the strength of body and mind granted to him. 
Even now, though I find pain daily in my eye, or temple, or 


arm ; yet it is never violent, and seldom lasts many minutes at 
a time. Whether or not this is sent to give me a warning, that 
I am shortly to quit this tabernacle, I do not know ; but be it 
one way or the other, I have only to say 

My remnant of days 

I spend to His praise, 
Who died the whole world to redeem : 

Be they many or few, 

My days are His due, 
And they all are devoted to Him ! 

Wesley says in his letter to Thomas Maxfield (Works, xi. 
481), I was constrained to cry out (and you yourself used the 
same words to God on my behalf) 

O the fathomless love. 

Hymn 897. Thou gracious God, whose mercy lends. 

Written for an annual meeting of his college class. The first line 
began, Thou gracious Power. Dr. Holmes allowed the alteration to 
God in The Home and School Hymnal. 

Hymn 898. Lord of power, Lord of might. 

On the Collect for the Seventh Sunday after Trinity. Written in 
1862, and published in Chope s Hymnal ih&l year. 

Hymn 899. O happy home, where Thou art loved 

the dearest. 
C. J. P. SPITTA (265). 

Psalter und Harfe, 1833 ; translated by MRS. FINDLATER (490) in 
Hymns from the Land of Luther, 3rd Series, 1858. 

O Selig Haus, wo man dich aufgenommen is a picture of a 
Christian home, headed Salvation is come to this house. Luke 
xix. 9. 

.fly ntn 900. Awake, my soul, and with the sun. 

Ken was born at Berkhampstead in 1637. His parents died 
when he was a child, and he was brought up under the care of 


Izaak Walton, who had married his sister Ann. He became 
Rector of Little Easton, 1663 ; Prebendary of Winchester, 
1669. He was chaplain to Princess Mary at the Hague, 1679- 
80, and remonstrated with William for his unkindness to her. 
Then he became chaplain to Charles II, who once said on his 
way to the royal closet, I must go to hear little Ken tell me of 
my faults. His famous refusal of his house at Winchester for 
the lodging of Nell Gwynne won the respect of Charles II. 
Not for his kingdom would Ken allow such an insult to be put 
on the house of a royal chaplain. Charles appointed him Bishop 
of Bath and Wells in 1684. Odds fish ! Who shall have Bath 
and Wells but the little black fellow who would not give poor 
Nelly a lodging ? Next year he attended the king s death-bed, 
where he applied himself much to the awaking of the king s 
conscience. He spoke with great elevation of thought and 
expression, Burnet says, like a man inspired, as those who 
were present told me. He was with Monmouth when he was 
beheaded. He was one of the seven bishops who were sent to 
the Tower for refusing to read the Declaration of Indulgence, 
but was deprived of his see as a Nonjuror in 1691. His friend 
Lord Weymouth gave him a home at Longleat, where he died 
in 1711. He was buried in Frome Churchyard. Ken gave 
his property, valued at 700, to Lord Weymouth, who allowed 
him ^80 a year. He kept his lute, a sorry horse, which 
was a favourite with him, and his Greek Testament, which used 
to open of its own accord at the fifteenth chapter of First 

Macaulay says his character approached as near as human 
infirmity permits to the ideal perfection of Christian virtue. 
When he was Lord Dartmouth s chaplain at Tangier, he 
brought down on himself the wrath of Colonel Kirke by a 
sermon in which he denounced the excessive liberty of swearing 
which we observe here. 

Dryden pays high tribute to him 

Letting down the golden chain from high, 
He drew his audience upward to the sky ; 
And oft with holy hymns he charmed the ears, 
A music more melodious than the spheres ; 
For David left him, when he went to rest, 
His lyre and after him he sang the best. 

In 1674 he published A Manual of Prayers for the Use of 
the Scholars of Winchester College. It is a little book of 


sixty-nine pages. Ken advises the boys : Be sure to sing the 
Morning and Evening Hymn in your chamber devoutly, 
remembering that the Psalmist, upon happy experience, assures 
you that it is a good thing to tell of the loving-kindness of the 
Lord early in the morning and His truth in the night season. 
The hymns are not printed in the Manual till they are added 
as an Appendix to the edition of 1695, when the title reads, A 
Manual of Prayers for the Use of the Scholars of Winchester 
College, and all other Devout Christians : To which is added 
three hymns for Morning, Evening, and Midnight ; not in 
former editions. False and incorrect copies of the hymns had 
been issued, and Ken published them in 1694 as a tract. The 
advertisement says that had not these incorrect and surreptitious 
copies been printed, he should not have sent things so very in 
considerable to the press. The piracy was repeated, and Ken 
published a new edition of his tract in 1705-7, giving a revised 

Ken was a good musician, and often used to sing his morning 
and evening hymns to tunes which he had composed, accom 
panying himself on the viol or spinet. His great-nephew, 
William Hawkins, says he sang the Morning Hymn to his lute 
before he put on his clothes. He had an organ in his chambers 
at Winchester. James Montgomery said, Had the bishop 
endowed three hospitals, he might have been less a benefactor 
to posterity. 

The tune by Tallis, organist to Elizabeth s Chapel Royal, 
who died in 1585, is older than Ken s hymn. 

A very interesting note in the Dictionary of Hymnology 
deals with Ken s use of earlier material. It is probable that 
three Latin hymns (especially the old Compline hymn, Salvator 
mundi, Domine, with which both Ken and Browne were 
familiar, as it formed part of the daily worship in Winchester 
School) may have suggested them, but only as a text of Holy 
Scripture suggests a sermon. Sir Thomas Browne was also 
a Wykehamist, and in his Religio Medici, 1643, gives the 
dormitive I take to bedward, which has some striking touches 
of similarity to Ken, such as Let no dreams my head infest. 

Ken s Doxology is more widely used than any other verse 
of poetry. During revivals the doxology has sometimes been 
sung after every conversion. Once at Sheffield, William Dawson 
had it sung thirty-five times in a single service. William 
Grimshaw, the incumbent of Haworth, used to sing it every 


morning as soon as he rose. In Harper s Magazine for De 
cember, 1897, there is a description of its effect as sung at the 
Queen s Diamond Jubilee Service in front of St. Paul s Cathedral. 
There were ten thousand people singing " Praise God, from 
whom all blessings flow " as loudly as they could, and with 
tears running down their faces. There were princesses stand 
ing up in their carriages, and black men from the Gold Coast, 
Maharajahs from India, and red-coated Tommies, and young 
men who will inherit kingdoms and empires, and archbishops, 
and cynical old diplomats, and soldiers and sailors from the 
" land of the palm and the pine," and from " the seven seas," 
and women and men who were just subjects of the Queen, and 
who were content with that. There was probably never before 
such a moment in which so many races of people, of so many 
castes, and of such different values to this world, sang praises 
to God at one time and in one place, and with one heart. 
The omitted verses of the Morning Hymn are (1709 text) 

4. By influence of the Light divine, 
Let Thy own light in others shine : 
Reflect all Heaven s propitious rays, 
In ardent love and cheerful praise. 

6. I wake, I wake, ye heavenly choire, 
May your devotion me inspire, 
That I like you my age may spend, 
Like you may on my God attend. 

7. May I like you in God delight, 
Have all day long my God in sight, 
Perform like you my Maker s will, 
O may I never more do ill. 

8. Had I your wings, to heaven I d fly, 
But God shall that defect supply, 
And my soul wing d with warm desire, 
Shall all day long to heav n aspire. 

10. I would not wake, not rise again, 
And heav n itself I would disdain ; 
Wert not Thou there to be enjoy d, 
And I in hymns to be employ d. 

11. Heav n is, dear Lord, where er Thou art, 
O never then from me depart ; 

For to my soul tis hell to be, 
But for one moment without Thee. 


In March, 1744, Charles Wesley was preaching in an old 
upper room in Leeds when the floor gave way. I lost my 
senses, but recovered them in a moment, and was filled with 
power from above. I lifted up my head first, and saw the 
people under me, heaps upon heaps. I cried out, " Fear not : 
the Lord is with us ; our lives are all safe ! " and then, 
" Praise God, from whom all blessings flow." I lifted up the 
fallen as fast as I could, and perceived by their countenances 
which were our children ; several of whom were hurt, but none 
killed. It was one of the most serious accidents of his itinerant 
life, but he himself escaped with a bruised hand and part of 
the skin rubbed off my head. 

John Wesley gives some beautiful little incidents in his 
Journal which show how this doxology sprang to people s 
lips in the supreme moments of joy or need. On March 19, 
1769, he says, Elizabeth Oldham, the widow of one of his 
Preachers, told him at Chester that in her mother s last 
moments she said, Call my son to see me die. He asked, 
Have you any fear of death ? She said, Oh no ! That is gone 
long since. Perfect love casts out fear. Do not you see Him? 
There He is, waiting to receive my soul. She then sang with 
a clear voice, Praise God, from whom all blessings flow, and 
ended her song and her life together. 

Hymn 901. O timely happy, timely wise. 
JOHN KEBLE, M.A. (85). 

Part of the opening poem of The Christian Year, headed Morning. 
His compassions fail not ; they are new every morning. Lam. iii. 
22-3. It begins, Hues of the rich unfolding morn, and was written 
September 20, 1822. 

Mrs. Elizabeth Prentiss says, in a letter dated August 25, 
1840 : I am beginning to feel that I have enough to do without 
looking out for a great wide place in which to work, and to 
appreciate the simple lines 

The trivial round, the common task, 
Will furnish all we ought to ask, 
Room to deny ourselves, a road 
To bring us daily nearer God. 

Her Stepping Heavenward breathes that spirit. 


Hymn 902. Once more the sun is beaming bright. 
AMBROSIAN ; translated by JOHN CHANDLER (661). 

yam lucis orto sidere is assigned to St. Ambrose, though we cannot 
be certain that it is his. It is as old as the fifth century, and is probably 
by some imitator of Ambrose. Chandler s translation is from the text in 
the Paris Breviary , 1736, and is given in his Hymns of the Primitive 
Church, 1737. The Latin text was substantially rewritten by Charles 
Coffin, then Rector of the University of Paris. 

Hymn 903. O Jesus, Lord of heavenly grace. 

ST. AMBROSE ; translated by JOHN CHANDLER. 

Splendor paternae gloriac is a beautiful morning prayer to the Holy 
Trinity, but especially to Christ, as the Light of the World, for guidance 
through the day. It is ascribed to Ambrose by Fulgentius (died 533), 
by Bede and Hincmar. It is said to have been sung every Monday at 
matins in early times. Chandler s translation appeared in his Jfymns 
of the Primitive Church, 1837. 

Ambrose (340-97), the son of a Roman noble, was born at 
Treves, and educated as a lawyer. He held a consular appoint 
ment at Milan, and had to preside at the election of a bishop. 
His tact and skill so delighted the people that a shout was 
raised, Let Ambrose be bishop. He tried to evade the office, 
but was forced to submit, and became bishop in 374. 

He is the father of Church music in Latin Christianity. 
During his struggle with the Arian Empress Justina, the bishop 
and his people enlivened their long vigils with the music which 
so powerfully affected the young African teacher of rhetoric, 
who was to be known to all ages as St. Augustine. How 
greatly did I weep in Thy hymns and canticles, deeply moved 
by the voices of Thy sweet-speaking Church ! The voices 
flowed into mine ears, and the truth was poured forth into my 
heart, whence the agitation of my piety overflowed, and my 
tears ran over, and blessed was I therein. Augustine s mother 
bore a large part in that care and watching, and was stirred by 
these battle-songs. Her son says, This singing was imitated 
by many, yea, by almost all of Thy congregations throughout 
the world. Many hymns have been ascribed to Ambrose. A 
prefect of the Ambrosian Library in Milan gives good reasons 
for accepting eighteen hymns and four poems as genuine. He 


says, St. Ambrose has a style peculiar to himself, clear, sweet, 
and yet vigorous, grand, and noble ; wonderful closeness of 
thought, singular brevity of expression. There are no glittering 
flashes, but his hymns beam brightly with a calm, severe, and 
spiritual enthusiasm ; there is not much of tender sentiment, 
but there is the courage of the cross, the power of faith, the 
victory of the gospel over the world. Archbishop Trench pays 
tribute to their rock-like firmness, and to the grandeur of the 
unadorned metre which grows on a student. He points out 
how suitably the faith which was in actual conflict with, and 
was triumphing over, the powers of the world, found its utterance 
in hymns such as these, wherein is no softness, perhaps little 
tenderness, but a rock-like firmness, the old Roman stoicism 
transmuted and glorified into that nobler Christian courage 
which encountered and at length overcame the world. 

The Arians accused Ambrose of bewitching the people with 
his hymns. Multitudes are said to have been converted by 
them to the true faith. Bede speaks of their influence on 
England in his own time. 

Hymn 904. Christ, whose glory fills the skies. 

Hymns and Sacred Poems, 1740 ; Works, i. 224. A Morning 

In ver. 2 Charles Wesley wrote, Till they inward light impart. 

James Montgomery, who was a keen critic, regarded this as 
one of the finest of Charles Wesley s compositions. 

Seth Bede, the village Methodist, after parting with his 
brother Adam, walked leisurely homeward, mentally repeating 
one of his favourite hymns he was very fond of hymns 

Dark and cheerless is the morn. 
Visit, then, this soul of mine. 

Adam Bede, ch. xxxviii. 

Hymn 905. Thou, Lord, art a shield for me. 


Psalms and Hymns, 1743; Works, viii. 6. Psalm iii. See, O 
Lord, my foes increase. Verses 2, 3, 6 are selected. 


Charles Wesley wrote 

Ver. I : But Thou art a shield for me. 
Ver. 2 : Bless d Him for the calm repose. 

Hymn 906. Every morning mercies new. 


Rector of Henley-on-Thames, 1867, and Ewelme, 1883. One of 
the editors of The Parish Hymn-book, 1863, in which this hymn 
appeared as Every morning they are new. 

Hymn 907. Thou who art enthroned above. 


Version of Psalm xcii. 

II i jinn 908. Morning comes with light all-cheering. 

Mr. Vanner was born in 1831, and is one of the treasurers 
of the Children s Home. He belongs to an old Huguenot 
family, who settled as silk weavers in Spitalfields. His hymn 
was written with a desire to increase the number of morning 
hymns for family use, and was published in the Methodist 
Sunday School Hymn-Book, 1879, with an evening hymn, written 
also for family use, Praise the Lord, who hath divided. 

Hymn 909. Glory to Thee, my God, this night. 
THOMAS KEN, D.D. (900). 

Verses 1-5 are from the Evening Hymn; 6-9 from that for 

Doddridge says Colonel Gardiner was well acquainted with 
Ken s Midnight Hymn, which was often on his lips. James 
Montgomery wrote, There is exemplary plainness of speech, 
manly vigour of thought, and consecration of heart in these 
pieces. The well-known doxology is a masterpiece at once of 
amplification and compression. 

The last book that was in the hands of John Keble, of all 
Anglican divines the likest to Ken in look and tone, was Lord 
Selborne s Book of Praise, which he sent for that it might help 


him to say all the verses of the Evening Hymn which he failed 
to remember, but which were repeated to him at his desire. 

Mr. Stead describes it as a hymn, the music of which has 
become the common slumber-song of the English-speaking race. 
Archdeacon Sinclair often repeats it to himself before going to 
rest. Its majesty, simplicity, and ring of truth are unequalled. 
To live in the spirit of this hymn would be the ideal of Christian 
life. Ken certainly has the reward he hoped for in the Address 
to the Reader which he prefixed to his Poems 

Twill heighten ev n the joys of heaven to know 
That in my verse the saints hymn God below. 

The omitted verses, according to the 1709 text, are 

6. Dull sleep of sense me to deprive, 
I am but half my time alive ; 

Thy faithful lovers, Lord, are griev d 
To lye so long of Thee bereav d. 

7. But though sleep o er my frailty reigns, 
Let it not hold me long in chains ; 
And now and then let loose my heart, 
Till it an Hallelujah dart. 

8. The faster sleep the senses binds, 
The more unfetter d are our minds 
O may my soul from matter free, 
Thy loveliness unclouded see ! 

9. O when shall I in endless day, 
For ever chase dark sleep away, 
And hymns with the Supernal choir, 
Incessant sing, and never tyre? 

10. O may my guardian, while I sleep, 
Close to my bed his vigils keep, 
His love angelical instil, 

Stop all the avenues of ill. 

11. May he celestial joys rehearse, 

And thought to thought with me converse, 
Or in my stead all the night long, 
Sing to my God a grateful song. 


1. My God, now I from sleep awake, 
The sole possession of me take, 
From midnight terrors me secure, 

And guard my heart from thoughts impure. 

2. Blest angels ! while we silent lye, 
You Hallelujahs sing on high, 
You joyful hymn the ever Bless d 
Before the throne and never rest. 

3. I with your choir celestial joyn, 
In offering up a hymn divine : 
With you in heav n I hope to dwell, 
And hid the night and world farewell. 

5. Give me a place at Thy saints feet, 
Or some fallen angel s vacant seat ; 
I ll strive to sing as loud as they, 
Who sit above in brighter day. 

9. Bless d Jesu, Thou on heav n intent, 
Whole nights hast in devotion spent, 
But I, frail creature, soon am tir d, 
And all my zeal is soon expir d. 

10. My soul, how canst thou weary grow, 
Of antedating bliss below, 

In sacred hymns, and heav nly love, 
Which will eternal be above? 

11. Shine on me, Lord, new life impart, 
Fresh ardours kindle in my heart ; 
One ray of Thy all-quickening light, 
Dispels the sloth and clouds of night. 

12. Lord, lest the tempter me surprize, 
Watch over Thine own sacrifice ; 
All loose, all idle thoughts cast out, 
And make my very dreams devout. 

Each part closes with the doxology. 

Wesley s references to the last two verses of the Evening- 
Hymn (Works, vi. 366; vii. 333; xiii. 82) show what an im 
pression they had made on his mind. In a letter to Hester 
Ann Roe (December 9, 1781) he says, How easy is it for them, 
who have at all times so ready an access to our souls, to impart 

2 H 


to us whatever may be a means of increasing our holiness or 
our happiness ! So that we may well say, with Bishop Ken, 
" O may Thy angels while we sleep." 

Hymn 910. Sun of my soul, Thou Saviour dear. 

JOHN KEBLE, M.A. (85). 

Part of the second poem of The Christian Year, headed Evening. 
"Abide with us, for it is towards evening, and the day is far spent." 
Luke xxiv. 29 ; dated November 25, 1820. It begins 

Tis gone, that bright and orbed blaze, 
Fast fading from our wistful gaze ; 
Yon mantling cloud has hid from sight 
The last faint pulse of glimmering light. 

In darkness and in weariness 
The traveller on his way must press, 
No gleam to watch on tree or tower, 
"VVhiling away the lonesome hour. 

Hymn 911. Abide with me! fast falls the eventide. 

In September, 1847, when Lyte s health was failing, and he 
was ordered to leave for Nice, his family were surprised and 
somewhat alarmed by his announcing that he was about to 
preach to his people again. He was confident, however, that 
he could do it. He preached on the Holy Communion on 
Sunday morning, September 4, amid breathless attention, and 
afterwards assisted at the Sacrament. His daughter says, 
Though necessarily much exhausted by the exertion and excite 
ment of this effort, yet his friends had no reason to believe it 
had been hurtful to him. In the evening of the same day he 
placed in the hands of a near and dear relative the little hymn 
" Abide with me," with an air of his own composing, adapted to 
the words. He had walked down the garden path to the sea 
shore, and then retired to his study, where he seems to have 
written the hymn. Next morning he left Brixham. 

Lyte s music is seldom sung; Dr. Monk s Eventide has 
taken its place with the glorious words. He had left the house 
one morning with Sir Henry Baker, at the time they were work 
ing together in the preparation of Hymns Ancient and Modern, 


when he recollected that there was no tune for Abide with me. 
He returned to the house, and in ten minutes, despite a music- 
lesson that was going on, sat down and wrote his beautiful 

Lyte wrote Hold then Thy cross before my closing eyes. 
This is changed to Reveal Thyself, though Lyte did not intend 
any reference to the Roman Catholic custom of holding a 
crucifix before the eyes of the dying. 
One verse is omitted 

Thou on my head in early youth didst smile ; 
And though rebellious and perverse meanwhile, 
Thou hast not left me, oft as I left Thee : 
On to the close, O Lord, abide with me. 

Canon Ellerton says there is not the slightest allusion to the 
close of the natural day : the words of St. Luke xxiv. 29 are 
obviously used in a sense wholly metaphorical. It is far better 
adapted to be sung at funerals, as it was beside the grave of 
Professor Maurice ; but it is almost too intense and personal 
for ordinary congregational use. The general feeling does not 
endorse that view. 

The history of this hymn, the most widely diffused and 
most generally loved of the last sixty years, which, as Canon 
Ellerton says, has taken its place among the choicest devotional 
treasures of the Christian Church, is a glorious fulfilment of 
Lyte s own wish 


Why do I sigh to find 

Life s evening shadows gathering round my way, 
The keen eye dimming, and the buoyant mind 

Unhinging day by day? 

I want not vulgar fame 
I seek not to survive in brass or stone ; 
Hearts may not kindle when they hear my name, 

Nor tears my value own ; 

But might I leave behind 
Some blessing for my fellows, some fair trust 
To guide, to cheer, to elevate my kind, 

When I am in the dust ; 

Might verse of mine inspire 
One virtuous aim, one high resolve impart, 
Light in one drooping soul a hallowed fire, 

Or bind one broken heart ; 


Death would be sweeter then, 
More calm my slumber neath the silent sod, 
Might I thus live to bless my fellow men, 

Or glorify my God ! 

O Thou whose touch can lend 
Life to the dead, Thy quickening grace supply, 
And grant me, swanlike, my last breath to spend 

In song that may not die ! 

Hymn 912. How do Thy mercies close me round! 


Hymns and Sacred Poems, 1740; Works, i. 306. At Lying 
Down. The last three verses are omitted. 

In ver. 3 Charles Wesley wrote, Nay, He Himself becomes my 

Ver. 4 was a well-spring of comfort to Mrs. Jones in the 
Maria mail-boat disaster (see Hymn 467). 

Hymn 913. Omnipresent God ! whose aid. 


Hymns and Sacred Poems, 1749; Works, v. 8. In Hymns for 
Believers. At Lying Down. 
Verses 2, 3, 5 are omitted. 

Captain Hawtrey, who was for sixteen years a Wesleyan 
minister and then became a clergyman in the Church of 
England, never lost his love for Methodism and for Wesley s 
hymns. His Bible and hymn-book were constantly placed at 
his bedside, and in his last illness he asked that this hymn 
might be read to him. His cousin, Dr. Hawtrey, Provost of 
Eton, said, His memory lives a perpetual encouragement, an 
evidence of what Christianity can produce in the mind, of what 
a Christian with God s help can do. The Rev. John Gay 
Wilson, who was wonderfully blessed as a winner of souls, 
spent the last days of a patriarchal life at Redhill. Every 
night he used to repeat this hymn before he lay down to rest. 
For many years he lived on the verge of heaven. When I 
go to rest at night, he said, I know it is uncertain where I 
shall be in the morning. I am just waiting, trusting, hoping, 


reading my Bible more than busy superintendents can do ; 
seeing the virtues and defects of the great Bible characters ; 
thinking day and night about the deep things of God. He 
died on April 26, 1902, in his ninety-fifth year. 

Hymn 914. O Lord, who by Thy presence hast 
made light. 

C. J. P. SPITTA (265). 

Psalter und Jfarfe, 1833 ; translated by R. MASSIE (265), Lyra 
Domes tica, 1860. 

Herr, cles Tages Miihen und Beschwerden is one of the finest 
German evening hymns. 

Hymn 915. The day is past and over. 
ST. ANATOLIUS ; translated by Dr. NEALE (27). 
First published in The Ecclesiastic and Theologian, 1853. 

Dr. Neale says that this hymn is a great favourite in the 
Greek Isles. Its peculiar style and evident antiquity may well 
lead to the belief that it is the work of St. Anatolius. It is, 
to the scattered hamlets of Chios and Mitylene, what Bishop 
Ken s Evening Hymn is to the villages of our own land ; and 
its melody is singularly plaintive and soothing (Hymns of the 
Eastern Church, 1862). It is taken from the Great After-Supper 
Service. Dr. Neale attributes the hymn to St. Anatolius, who 
died in 458, but as the Anatolius of the Greek Service- Books 
wrote hymns in commemoration of martyrs in the seventh 
century, his date is much later. He is said to have been a 
pupil of Theodore of the Studium (759-826). 

Hymn 910. At even, ere the sun was set. 

This hymn was written at the request of his friend Sir Henry Baker, 
who said they wanted a new Evening hymn for the Appendix to 
Ifymns Ancient and Modern, 1868. One stanza was omitted at the 
suggestion of Sir II. Baker 

And some are pressed with worldly care, 
And some are tried with sinful doubt ; 
And some such grievous passions tear, 
That only Thou canst cast them out. 


Canon Twells was born at Ashford, near Birmingham, in 
1823, and was head master of Godolphin School, Hammersmith, 
1856-70 ; Rector of Baldock, 1870 ; Rector of Waltham-on-the- 
Wolds, Melton Mowbray, 1871 ; Hon. Canon of Peterborough, 
1874. He died in 1900. 

Canon Twells wrote other hymns, but none has gained the 
popularity of this. Up to November, 1898, he had given per 
mission for its insertion in 157 hymnals, all over the English- 
speaking world, and in many others it had been inserted without 

Prebendary Thring, with the author s consent, altered the 
first line to At even when the sun did set, as he thought ere 
the sun did set did not correspond with the text on which the 
hymn was based (Mark i. 32-3). Canon Twells rightly urged 
that there was no want of harmony between the text and the 
hymn, which says that they brought the sick before the sun had 
gone down. There is no sort of discrepancy or shadow of 
discrepancy between 

When the sun did set (St. Mark). 
When the sun was setting (St. Luke). 
Ere the sun was set (Hymn). 

All are in perfect accord with the old painters, the glow of the 
setting sun resting upon the faces of the sick and infirm folk. 

Hymn 917. Through the day Thy love hath 
spared us. 

THOMAS KELLY, M.A. (209). 

Evening, in second edition of his Hymns, 1806. It is based on 
Ps. iv. 8. 

In the second verse short day is substituted for sad day. 

One of the most tenderly beautiful of evening hymns. 
Garrett Horder. 

Hymn 918. God the Father, be Thou near. 


From Baptist Psalms and Hymns, 1858. Evening. 


Hymn 919. The roseate hues of early dawn. 


S.P.C.K. Hymns, 1852. Mrs. Alexander recast it in Hymns 
Descriptive and Devotional ; but though more poetical, this form is less 
suited for public worship. It contains two new verses 

The lark that soar d so high at dawn 

On weary wing lies low, 
The flowers so fragrant all day long 

Are dead or folded now. 
O for the songs that never cease 

Where saints to angels call ! 
O for the tree of life that stands 

By the pure river s fall ! 

O er the dull ocean broods the night 

And all the strand is dark, 
Save where a line of broken foam 

Lies at low water mark. 
O for the land that needs no light, 

Where never night shall be ! 
O for the quiet home in heaven, 

Where there is no more sea ! 

Hymn 920. The shadows of the evening hours. 

Evening, in her Legends and Lyrics, enlarged edition, 1862. 

Hymn 921. The radiant morn hath passed away. 

Afternoon ; written in 1864, and published in Ifymns, Congrega 
tional and Others, 1866. The first hymn in Appendix to Hymns 
Ancient and Modern, 1868. The second verse originally read 

Our life is but a fading dawn ; 
Its glorious noon how quickly past ; 
Lead us, O Christ, when all is gone, 
Safe home at last. 

Dr. Thring s attention was called by a correspondent to the 
fact that the dawn does not fade, but grows brighter. He had 


already altered the expression to autumn day. His final 
revision was 

An autumn sun ; 

Lead us, O Christ, our life-work done. 

This he hoped to see generally adopted, but the revision has 
not been approved by others. The hymn was composed as an 
" afternoon " hymn, as in most of the parishes in that part of 
Somersetshire, in which I lived, the second service was nearly 
always held in the afternoon, and not in the evening, whilst all 
the hymns in the hymn-books in common use were for the late 
evening or night. I wrote "The radiant morn hath passed 
away " to supply this want. Several of my hymns were written 
in consequence of some want of this kind, felt either by myself 
or others ; but most of them, I think, though I have never 
made any calculations, arose almost spontaneously from 
thoughts that happened to be running in my mind at the 

Hymn 922. Fading like a lifetime ends another day. 

Written about 1873 ; published in Methodist Sunday School Hymn- 
ook, 1879. 

Hymn 923. God, who madest earth and heaven. 

Dr. Whately (1787-1863) became Principal of St. Alban s 
Hall, Oxford, 1825 ; Archbishop of Dublin, 1831. 

The first verse was published in Bishop Heber s Hymns, 
1827 ; the second, by Archbishop Whately, is a free rendering 
of the ancient Compline antiphon, sung daily to the Nunc 
Dimittis at the Compline service, Salva nos, Domine, vigi 
lantes, custodi nos dormientes, ut vigilemus in Christo, et 
requiescamus in pace. 

T. Darling s Hymns, 1855, joins the two verses, and stanza 2 
is appended to the Archbishop s Lectures on Prayer, 1860, with 
several translations of German hymns by his eldest daughter. 
God that madest was the original form. 


Hymn 924. Day is dying in the west. 

A Vesper Song, written at the request of Bishop John H.Vincent, 
D.D., in the summer of 1880, and frequently used in the responsive 
services of the Chautauqua Literary and Scientific Circle. 

Hymn 925. The night is come, wherein at last we 

PETRUS HERBERT (347 ; translated by Miss WINKWORTH (19). 

1 Die Nacht ist kommen, drin wir ruhen sollen appeared in the 
Bohemian Brethren s German Hymn-book, 1566, in five stanzas of 
seven lines. The last stanza is on the Lord s Prayer. 

Miss Winkworth s translation is in her Lyra Germanica, 2nd Series, 
1858. The fourth verse is by an unknown hand. 

Hymn 926. Ere I sleep, for every favour. 
J. CENNICK (100). 

From his Sacred Hymns for the Children of God in the Days of their 
Pilgrimage, 1741. A lovely hymn for the close of the day. 

Hymn 927. Saviour, breathe an evening blessing. 


In his Sacr&l Lyrics, 1820, it is headed, At night their short 
evening hymn, " Jcsu Mahaxaroo " "Jesus forgive us" stole through 
the camp. Salte s Travels in Abyssinia. 

When Mr. Edmeston read this passage in 1819, he laid 
aside the book of travels, took a sheet of paper and wrote these 
two verses. 

Hymn 928. All praise to Him who dwells in bliss. 

Collection of Psalms and Hymns, 1741; Works ; ii. 27. An 
Evening Hymn. Added to the hymn-book in 1904. 

It is really a wonder that so sweet a strain had to wait so 
long for its place in Methodist worship. Earl Selborne did 
not overlook it when preparing The Book of Praise, where it 
appears as No. 263. 


Hymn 929. Safely through another week. 

Appeared in Dr. Conyers s Psalms and ffytnns, 1774, and Olney 
Hymns, 1779, headed Saturday Night. 

Hymn 930. Come, let us anew. 

Hymns for New Year s Day, Bristol, 1750, No. 5 ; Works, vi. 14. 

It has a place in all Methodist hearts as the first hymn of 
the new year. It is a silver cord on which the beads of life 
seem threaded. 

John Fletcher once visited a girls school, and sat with them 
during the breakfast hour. At its close he invited them all to 
his vicarage at seven next morning. When they came he took 
his basin of bread and milk, asked his visitors to look at his 
watch and tell him how much time he took for breakfast. It 
was just a minute and a half. Then said Fletcher, My dear 
girls, we have fifty- eight minutes of the hour left us ; let us 

Our life is a dream ; 

Our time as a stream 

Glides swiftly away, 
And the fugitive moment refuses to stay. 

He spoke to them on the value of time, and the worth of the 
soul, and after praying with them, they returned to school 
deeply impressed by their unexpected lesson. 

Hymn 931. Sing to the great Jehovah s praise ! 


Hymns for New Year s Day, Bristol, 1750, No. 7 ; the last hymn 
in the penny pamphlet ; Works, vi. 16. 

Hymn 932. The Lord of earth and sky. 


Hymns and Sacred Poems, 1749; Works, v. 55. 
An impressive paraphrase of the parable of the barren fig-tree. Luke 
xiii. 6-9. One verse is omitted, When justice bared the sword. 


Hymn 933. Eternal Source of every joy. 

Dated January I, 1736, headed God crowning the year with His 
goodness ; published 1755. Doddridge s second verse is omitted. 

Hymn 934. The old year s long campaign is o er. 


The New Year. Written at Windsor in 1868, and issued in a 
penny collection of temperance hymns ; published in his Knight of 
Intercession, 1872, headed Battle-Hymn for the New Year. For 

Hymn 935. How many pass the guilty night. 


Hymns and Sacred Poems, 1742; Works, ii. 193. A Midnight 
Hymn. Six verses. 

Oft have we pass d the guilty night was altered in the Supple 
ment of 1831. The original reads 

Ver. I : The creature was our sole delight. 
Ver. 2 : So many nights on sin bestowed. 
Ver. 3 : We can, dear Jesu, for Thy sake. 

Hymn 936. Join, all ye ransomed sons of grace. 

Hymns for the Watchnight (1746?), No. n ; Hymns and Sacred 
Poems, 1749; Works, v. 280. 
Ver. 4 is omitted 

To seal the universal doom, 

The skies He soon shall bow 
But if Thou must at midnight come, 
O let us meet Thee now. 

Hymn 937. Across the sky the shades of night. 

For New Year s Eve ; written to the old chorale which Mendelssohn 
introduced into St. Paul, To God on high be thanks and praise. It 


is in Thring s Collection, 1882. The original reading of the third line 
is, We deck Thine altar, Lord with light. 

Mr. Hamilton (1819-96) was born at Glendollar, Scotland ; 
incumbent of St. Barnabas , Bristol, 1866 ; Vicar of Doulting, 

Hymn 938. Praise, O praise our God and King ! 
SIR H. W. BAKER (72). 

Based on Milton s version of Psalm cxxxvi., Let us with a gladsome 
mind (see 21). It appeared in Hymns Ancient and Modem, 1861. 

Hymn 939. Summer suns are glowing. 

From S.P.C.K. Hymns, 1871. 

Hymn 940. O Thou God who hearest prayer. 

Dr. Kennedy s ten-stanza version of Psalm Ixv. in his Psalter, 1860, 
began Thine, O Lord, our quiet trust. From it he compiled a hymn, 
Thou who hearest human prayer, for his Hymnologia Christiana, 

The Wesleyan hymn-book, 1875, borrowed a first line for 
Dr. Kennedy s hymn from Josiah Conder s hymn written on 
September 20, 1820, whilst he was suffering from a severe 
accident through a fall from his horse. 

Hymn 941. We plough the fields, and scatter. 
Im Anfang war s auf Erden. 

MATTHIAS CLAUDIUS (1740-1815) ; translated by JANE 

Miss Campbell was the daughter of Rev. A. M. Campbell ; 
born in London in 1817, died at Bovey Tracey in 1878. This 
translation appeared in Rev. C. S. Bere s Garland of Songs, 

Claudius was the son of a Lutheran pastor ; he became an 


editor at Hesse-Darmstadt. During a severe illness in 1777 he 
realized the emptiness of the life among the freethinkers there, and 
returned to the faith of his childhood. He gave up his position 
and removed to Wandsbeck, near Hamburg, where he edited a 
paper. He was auditor of a bank at Altona. He had a long 
struggle with straitened means. He died in his elder daughter s 
house at Hamburg. The strong, primitive, and sympathetic 
Christian feeling displayed in his work produced a lasting 
effect for good on his countrymen. Kiibler says that for seven 
weeks he expected his death, praying much ; shortly before the 
end he prayed, " Lead me not into temptation, but deliver me 
from all evil." This piece was published in 1782 in a sketch, 
entitled Paul Erdmanrfs Fest. The neighbours gather at his 
house and sing this peasants song. The part translated by 
Miss Campbell begins, Wir pfliigen undwir streuen. 

Hymn 942. Come, ye thankful people, come. 
HENRY ALFORD, D.D. (619). 

Published in his Psalms and Hymns, 1844. ^ i- s the most popular 
of Dean Alford s hymns. No harvest festival seems complete without it. 
The original reads 

Ver. 2 : All the world is God s own field. 
Yer. 4 : Even so, Lord, quickly come, 

Come, with all Thine angels, come. 

Sir George J. Elvey s tune was named St. George s, 
Windsor, to commemorate his connexion with that chapel. 

Hymn 913. The sower went forth sowing. 


Written in 1874 for the harvest festival at Christ Church, South 
Ashford, Kent, where the writer was curate. It was printed in Church 
Bells the same year, and in Hymns Ancient and Modern, 1875. 

The author was born in 1846 ; Rector of Finchley, 1900; 
editor of The Mission Field, for S.P.G., 1879. 

This is sometimes used as a burial hymn. Sir F. Bridge com 
posed the tune as he sat by the bed of a dying child, and 
named it St. Beatrice in memory of his little daughter. 


Mr. St. Bourne s children s hymn- 
Christ, who once amongst us 
As a child did dwell, 

was written in 1868, before he was ordained, for the children of 
a mission Sunday school in Camberwell, of which he was 

Hymn 944. To Thee, O Lord, our hearts we raise. 
W. C. Dix (128). 

A harvest hymn given, with five other pieces, at the end of Hymns 
for the Service of the Church, St. Raphael s Bristol, 1864. It was 
written in 1863, and Sir Arthur Sullivan composed for it the fine tune, 
Golden Sheaves. It is sometimes sung as a harvest processional by 
children bearing sheaves of corn. Ver. 2, 1. 3, reads in the original, 
Upon Thine altar, Lord, we lay. 

Hymn 945. Now the year is crowned with blessing. 


Married Mr. Felkin in 1903 ; is the elder daughter of Sir 
Henry Fowler, Bart., and granddaughter of Rev. Joseph Fowler. 
She published Verses Grave and Gay, 1891 ; Concerning Isabel 
Carnaby, 1 898 ; and other popular stories. 

Hymn 946. For all Thy love and goodness, so 
bountiful and free. 


Sister of Bishop Walsham How. Was born in 1829. Mrs. 
Douglas s hymn was printed in her April Verses, 1848, and rewritten 
by Bishop How in 1871 for Church Hymns (S.P.C.K.). 

Hymn 947. Hear us, O Lord, from heaven, Thy 


Mr. Gill was born on October 24, 1839, f Manx parents, at 
Marsala, Sicily, and educated at King William s College. He 


served for forty years in the Civil Service, and is a composer, 
painter, and writer. He rescued the Manx music from oblivion, 
and published Manx National Songs, 1896. One of these long- 
lost melodies suggested the harmonies and inspired the words 
of his hymn, The harvest of the sea. The rhyme between 
the first and fourth lines and the second and third is a feature 
of Manx music, and Mr. Gill was thus led to put his verses into 
this form. The old custom of the Manx fishermen to ask God s 
blessing before they cast their nets gave Mr. Gill his idea. It 
suits well the character of the Manx fishermen, who are a 
devout race, and keen lovers of music. The hymn has estab 
lished its place as a favourite in all the Manx Churches. 

The petition in the Litany of the Manx Church, in its Book 
of Common Prayer, was especially in his mind : That it may 
please Thee to give and preserve to our use the kindly fruits of 
the earth, and to restore and continue to us the blessings of the 
sea, so as in due time we may enjoy them. 

Before shooting the nets, at a sign from the master of the 
boat, every man, upon his knees and with uncovered head, 
implores for a minute the blessing and protection of the 
Almighty. Manx Society s Publications, vol. xvi. 

Hymn 948. O Lord of heaven, and earth, and sea. 

Offertory ; first published in The Holy Year, 3rd edition, 1863, 
headed Charitable Collections. It is the finest of all offertory hymns. 

Canon Ellerton says, It is not in the least poetical ; it is full 
of halting verses and prosaic lines. And yet it is such true 
praise, so genuine, so comprehensive, so heartfelt, that we 
forget its homeliness. 

Hymn 949. We give Thee but Thine own. 

Written about 1858; published in Morrell and How s Psalms and 
Hymns, 1864. 

The Talmud has a story of Rabbi Jochanan, who was 
riding with some of his pupils outside the walls of Jerusalem, 
when they saw a poor woman picking up the grain that had 


fallen round the troughs where the cattle of some Arabs were 
feeding. She begged help from the rabbi, who asked, What 
has become of the money thou didst receive on thy wedding- 
day ? She answered, Ah, is there not a saying in Jerusalem, 
" The salt was wanting to the money " ? The Jews believed 
that charity preserved money as salt preserved meat. When 
the rabbi asked about her husband s money, she replied, That 
followed the other. The rabbi told his pupils, I remember 
when I signed her marriage contract. Her father gave her a 
million of gold dinars. Her husband also was wealthy. Then 
he bestowed upon her what he could, and wept with her over 
her hard lot. 

Hymn 950. Thou to whom the sick and dying. 

On behalf of Hospitals. Written in 1870, at the request of Pre 
bendary Hutton, of Lincoln, and published in his Supplement, Lincoln, 

Hymn 951. From Thee all skill and science flow. 

Kingsley was born at Holne Vicarage, Devonshire, in 1819 ; 
Rector of Eversley, 1844; Professor of Modern History, 
Cambridge, 1859 ; Canon of Westminster, 1873. His poems and 
stories have become English classics. Alton Locke won him 
the title of The Chartist Parson ; Hypatia is a vivid picture 
of Church life in Alexandria ; Westward Ho / is his most famous 
story ; Water- Babies is generally recognized as a work of 
genius. Dr. Rigg gives a charming account of Kingsley, whose 
friendship he greatly prized, in Modern Anglican Theology. On 
the whole, this generation has hardly known a nobler, braver, 
or more loving man, or a more devout servant of God in Christ. 
He died at Eversley on January 23, 1875. Through his last 
illness, his wife tells us, he was calm and content. He had no 
need to put his mind into a fresh attitude, for his life had long 
been " hid with Christ in God." This little hymn is an epitome 
of his life, and a mirror of his mind and heart. Few men 
laboured with such passionate zeal as he to mitigate the social 
evils of his time. He told Dr. Rigg in 1868, Please God, I 


shall devote myself for the rest of my life to showing that there 
is a living God in nature, and that the God of nature is one and 
the same with the God of the Bible. Life for him was a 
growing revelation of God. One night in his last illness his 
daughter heard him exclaim, How beautiful God is ! 

Hymn 952. O Thou through suffering perfect 


Hospitals, S.P.C.K. Church Hymns, 1871. 

Hymn~_Q53. Thine arm, O Lord, in days of old. 

Written in 1864 for use in King s College Hospital, and printed on 
a fly-sheet for use in the hospital chapel. It was included in Lazarus, 
and other Poems, 2nd edition, 1865, and in the 1868 Appendix to 
Hymns Ancient and Modern. 

Dean Plumptre was born in London in 1821. He became 
Fellow of Brasenose, Oxford ; Professor at King s College, 
London ; Prebendary of St. Paul s, 1863 ; Dean of Wells, 1881 ; 
member of the Old Testament Revision Company. His sacred 
poetry is full of thought and music, and his hymns have both 
fervour and stately simplicity. His Life of Bishop Ken, 1888, 
is a fruit of his residence in Wells. He died in 1891. 

His fine processional hymn, Rejoice, ye pure in heart, was 
written for the annual festival of the Peterborough Choral 
Union in 1865. 

Hymn 954. O Thou, whose chosen place of birth. 

The hymn was used by the Rev. W. Garrett Ilorder in Congregational 
Jjymns, 1884. He thinks that Mr. Peterson was of Norwegian origin. 

Ver. 3, In holy league, O Lord, we seek, was written by Mrs. 
Armitage at the request of Mr. Hordcr, as the third verse of the original 
seemed weak. 

Hymn 955. O Thou before whose presence. 

A fine temperance hymn. 

2 I 


Hymn 956. Here, Lord, assembled in Thy name. 


Mr. Boaden was born at Helston, 1827 ; entered the ministry 
of the United Methodist Free Church in 1849; became Chapel 
Secretary, 1864-92 ; President, 1871. He wrote a Memoir of 
Rev. R. Chew, 1896. This temperance hymn is one of two 
contributed to Methodist Free Church Hymns, 1889, in the 
compilation of which he took a leading part. Mr. Boaden signed 
the pledge in 1838, and has taken a lively interest in all 
temperance questions from his youth. 

Hymn 957. Onward, brothers, onward! 

The writer cannot be traced. 

Hymn 958. O Lord of hosts, the fight is long. 

Written at the request of the Rev. W. Garrett Horder. 

Hymn 959. There s a glorious work before us. 

CHARLES GARRETT (1823-1900). 

Mr. Garrett was born at Shaftesbury, entered the Wesleyan 
ministry in 1849, and was the founder of the Liverpool Mission. 
He became a power in the life of the , city. He waged 
war against insanitary areas, demoralizing amusements, and 
especially the drink traffic. He carried in his heart the burdens 
of the people. As a preacher he never failed to charm and 
help his hearers. His name will always be identified with the 
temperance movement, to which this hymn is consecrated. 
He was President of the Wesleyan Conference in 1882. 

Hymn 960. The voice that breathed o er Eden. 
JOHN KEBLE, M.A. (85). 

Keble s last hymn, written by special request for the Salisbury 
Hymn-book^ 1857. In Keble s Miscellaneous Poems it is headed, Holy 
Matrimony. To be sung at the Commencement of the Service. It is 
dated July 12, 1857. 


Hymn 961. O Father, all creating. 

Written January 29, 1876, when Mr. Ellerton was Rector of 
Hinstock, Staffs. It is a wedding hymn, composed at the request of the 
Duke of Westminster for the marriage of his daughter, Lady Elizabeth 
Harriet Grosvenor, to the Marquis of Ormonde, February 2, 1876. 

Hymn 9G2. O perfect Love, all human thought 


Mrs. Gurney, who was born in 1858 at 3, Finsbury Circus, 
London, is the eldest daughter of Rev. F. G. Blomfield, Rector 
of St. Andrew, Undershaft, London, and the granddaughter 
of Bishop Blomfield. This hymn was written for the marriage 
of her sister, Mrs. Hugh Redmayne, in 1883. Sir J. Barnby 
set it as an anthem for the marriage of Princess Louise 
with the Duke of Fife, on July 27, 1889. The same year 
it appeared in Supplemental Hymns to Hymns Ancient and 
Modern. The writer says, We were all singing hymns one 
Sunday evening, and had just finished " O Strength and 
Stay," the tune to which was an especial favourite of my 
sister s, when some one remarked what a pity it was that the 
words should be unsuitable for a wedding. My sister, turning 
suddenly to me, said, " What is the use of a sister who composes 
poetry if she cannot write me new words to this tune ? " I 
picked up a hymn-book, and said, " Well, if no one will disturb 
me, I will go into the library and see what I can do." After 
about fifteen minutes I came back with the hymn, " O perfect 
Love," and there and then we all sang it to the tune of 
" Strength and Stay." It went perfectly, and my sister was 
delighted, saying that it must be sung at her wedding. For 
two or three years it was sung privately at many London 
weddings, and then it found its way into the hymnals. The 
writing of it was no effort whatever after the initial idea had 
come to me of the two-fold aspect of perfect union, love and 
life, and I have always felt that God helped me to write it. 
Famous Hymns, p. 194. 

O Strength and Stay is John Ellerton s hymn, for which 
Dr. Dykes wrote the tune. 


Hymn 963. How are Thy servants blest, O Lord! 


The Spectator, No. 489, September 20, 1712. 
The following verses are omitted : 

Thy mercy sweeten d every soil, 

Made every region please ; 
The hoary Alpine hills it warm d, 

And smooth d the Tyrrhene seas : 

Think, O my soul, devoutly think, 

How with affrighted eyes 
Thou saw st the wide-extended deep 

In all its horrors rise ! 

Confusion dwelt in every face, 

And fear in ev ry heart ; 
When waves on waves, and gulphs in gulphs, 

O ercame the pilot s art. 

Yet then from all my griefs, O Lord, 

Thy mercy set me free, 
Whilst in the confidence of pray r 

My soul took hold on Thee. 

Ver. 3 of the Hymn-book version begins, For tho in dreadful 
whirles we hung. 

Addison had been a great traveller between 1699 and 1702, 
and had been often tossed in storms. None of the objects 
which he had ever seen affected his imagination like the sea or 
ocean. I cannot see the hearings of this prodigious bulk of 
waters even in a calm, without a very pleasing astonishment ; but 
when it is worked up in a tempest, so that the horizon on every 
side is nothing but foaming billows and floating mountains, it 
is impossible to describe the agreeable horror that arises from 
such a prospect. A troubled ocean, to a man who sails upon 
it, is, I think, the biggest object that he can see in motion, and 
consequently gives his imagination one of the highest kinds of 
pleasure that can arise from greatness. I must confess, it is 
impossible for me to survey this world of fluid matter without 
thinking on the hand that first poured it out, and made a proper 
channel for its reception. He says, Great painters do not 
only give us landskips of gardens, groves, and meadows, but 


very often employ their pencils upon sea-pieces : I could wish 
you would follow their example. If this small sketch may 
deserve a place among your works, I shall accompany it with 
a divine ode, made by a gentleman upon the conclusion of his 

Macaulay says that in December, 1700, when sailing from 
Marseilles along the Ligurian coast, Addison s ship encountered 
one of the black storms of the Mediterranean. The captain 
gave up all for lost, and confessed himself to a capuchin who 
happened to be on board. The English heretic, in the meantime, 
fortified himself against the storms of death with devotions of 
a very different kind. How strong an impression this perilous 
voyage made on him appears from the ode " How are Thy 
servants blest, O Lord ! " which was long after published in the 

Dr. Kirk, of Boston (Mass.), and his companions, who 
travelled in Syria during the sickly season of 1857, made this 
Traveller s Hymn a regular part of their devotions. 

Hymn 964. Father, who art alone. 

Written for the Home Hymn-book, 1885. 

The writer, Miss J., lives in South Norwood, but prefers to 
have her name unknown. 

Hymn 965. Thou, Lord, hast blessed my going out. 

Hymns and Sacred Poems ; 1740; Works, i. 305. After a Journey. 
A little set of pilgrim hymns is given at this part of the volume. Two 
headed Before a Journey ; one, On a Journey ; and this, After a 

In ver. 2 the original reads, And guard my naked head. 

Hymn 966. Lord, whom winds and seas obey. 

At Going on Shipboard, Works, xiii. 263. From a MS. in the 
Library of Richmond College. 


Hymn 967. Eternal Father! strong to save. 

Dated 1860. A revised form appeared in Hymns Ancient and 
Modern, 1861, for which the hymn was written. 

Mr. Whiting was born at Kensington in 1825 ; educated at 
Clapham ; Master of Winchester College Choristers School. 
He died at Winchester on May 3, 1878, and was buried in the 
cemetery there. A friend says he never enjoyed very good 
health, but was invariably cheerful and possessed a fund of 
quiet humour. He was rather short in stature and wore 
spectacles. He published Rural Thoughts and other Poems, 
1851, and Edgar Thorpe; or, The Warfare of Life, 1867. Mr. 
Whiting wrote twelve other hymns, but they have not had wide 
acceptance. This hymn is familiar to British sailors all over 
the world. A translation appears in Nouveau Li-vre Cantique, 
the hymnal in use on the French men-of-war, with the refrain 

Vois nos pleurs, entends nos sanglots, 
Pour ceux en peril sur les flots. 

Hymn 968. Lord of the wide, extensive main. 

Hymns and Sacred Poems, 1740; Works, i. 229. A hymn to be 
sung at sea. Ten verses. Ver. I reads, wide-extended, wind and 

There is a fine ring about the last verse 

We boast of our recover d powers, 
Lords are we of the lands and floods ; 

And earth, and heaven, and all is ours, 
And we are Christ s, and Christ is God s. 

Several hymns in this volume seem to have been suggested 
by George Whitefield s voyage to America in 1739. They are 
worthy of the poet who got his first great lesson in faith from 
the calm courage of the Moravians on board the Simmonds. 
When he landed at Deal in 1736, after a stormy voyage, he says, 
I knelt down and blessed the Hand that had conducted me 
through such inextricable mazes. 


Hymn 969. While lone upon the furious waves. 

For use at sea. It was in the Methodist hymn-book, 1875. 

Dr. Jenkins was born at Exeter in 1820 ; Wesleyan mission 
ary in India, 1845-64 ; Missionary Secretary, 1877 ; President 
of the Wesleyan Conference, 1880. He died at Southport 
in 1905. 

Hymn 970. O Lord, be with us when we sail. 


Mr. Dayman was born at Padstow ; Fellow and Tutor of 
Exeter College, Oxford; Rector of Shilling-Okeford, 1842; 
Hon. Canon of Salisbury, 1862. He edited, in concert with 
Lord Nelson and Canon Woodford (afterwards Bishop of Ely), 
the Sarum Hymnal, 1868, in which this hymn, For use at sea, 
appeared. It was written in 1865. His fine funeral hymn, 
Sleep thy last sleep, is in the same collection. Sir Joseph 
Barnby s setting has won it much favour. It was a favourite 
with Prince Henry of Battenberg. Mr. Dayman translated 
several Latin hymns. 

Hymn 971. (Jod save our gracious King. 


A writer (\V.) in the Gentleman s Magazine for 1796 says 
that he was present, in 1740, when Henry Carey, the ballad 
composer and singer, sang this anthem at a dinner to celebrate 
the capture of Portobello. It is first found in print in 
Harmonia Anglicana, probably published in 1743 or 1744; 
and is anonymous. It is headed for two voices, the air differs 
slightly from the modern version, and two stanzas only are 
given, God save our Lord the King, and O Lord our God, 

On September 28, 1745, twelve days after the Pretender 
had been proclaimed at Edinburgh, God save the King was 
sung at Drury Lane Theatre, with harmonies and accompani 
ments by Dr. Arne 

God bless our noble King, 
God save great George our King, 
God save the King. 


It was received with a tumult of applause, and Covent Garden 
and Goodman s Fields followed the example of Drury Lane. 
In the Gentleman s Magazine for October, 1745, the air and 
words were given with a third verse 

Thy choicest gifts in store 
On George be pleased to pour. 

Arne said afterwards that he did not know either author or 
composer, but it was a received opinion that it was written for 
the Catholic Chapel of James II. At a concert given by John 
Travers, organist of the Chapel Royal, in 1743 or 1744, the 
programme closed with A Latin Chorus 

O Deus optime ! Exurgat Dominus ; 

Salvum nunc facito Rebelles dissipet, 

Regem nostrum ; Et reprimat ; 

Sit laeta victoria, Dolos confundito ; 

Comes et gloria, Fraudes depellito ; 

Salvum jam facito, In Te sit sita spes; 

Tu Dominum. O I Salva nos. 

This is probably the original which was sung in 1688, and 
from it Carey may have made the English version to sing in 
public. See an interesting article in the Dictionary of 

Hymn 972. God bless our native land ! 


An attempt to rewrite the National Anthem with a more religious 
note. It dates from 1836. 

Hymn 973. Blessed be our everlasting Lord. 


Short Hymns on Select Passages of Scripture, 1762 ; Works, ix. 204. 
I Chron. xxix. 10-13. 

In ver. 6 the original reads, Thou hast to man made known. 

Hymn 974. Praise to our God, whose bounteous 


A hymn of national thanksgiving written in 1870. It appeared in 
Select Hymns, and the Church Hymns, 1871. 


Hymn 975. O King of kings, O Lord of hosts, 
whose throne is lifted high. 

H. BURTON, D.D. (205). 
A National Hymn. 

Dr. Burton wrote an ode in 1887 at the request of the Rev. 
Dr. Stephenson, which was set to music by Sir John Stainer, 
and sung at the Royal Albert Hall at the Jubilee Commemora 
tion. Sir John wrote to say that he was very much delighted 
with the words, and regretted that they would cease to be 
current coin when the Jubilee was ov r. He added, If you 
like the music I wrote, would it be possible to write a few verses 
of a patriotic hymn to the tune ? I admire the bold rhythm of 
your first verse, and venture to suggest that if that portion of 
the music were wedded to another set of words, both might live 
a little longer than this year. In response to this letter, O 
King of kings was written. Sir John Stainer s tune, aptly 
named Rex Regum, is now wedded to the words. 

Hymn 076. Lord, while for all mankind we pray. 


A National Hymn composed about the time of Queen Victoria s 
accession in 1837. Dr. Wreford published it with other loyal and 
patriotic pieces, and included it in the Rev. J. R. Beard s Collection, 

8 37. 

Dr. Wreford was born at Barnstaple in 1800, and educated 
at Manchester College, York. He became co-pastor at the 
New Meeting, Birmingham, from 1826 to 1831, when he with 
drew from the ministry through failure of his voice, and opened 
a school in Edgbaston. He published a History of Presbyterian 
Nonconformity in Birmingham, 1832, and contributed fifty-five 
hymns to the Rev. J. R. Beard s Collection, 1837. He after 
wards retired to Bristol. He died in iSSi. 

Hymn 977. O God, who holdest in Thy hand. 

Headed Before a Parliamentary Election. Appeared in Dr. 
Barrett s Congregational Church Hymnal t 1887. 


Mr. Crippen was born in London, 1841, and is descended 
from a Huguenot family settled at Canterbury. He is a 
Congregational minister. He published a volume of transla 
tions of ancient hymns and poems in 1868. 

Hymn 978. To Thee our God we fly. 

A National Hymn, from S.P.C.K. Church Hymns, 1871. 

Hymn 979. All glory to God in the sky. 


Hymns for the Nativity of our Lord ; Works, iv. 125. The 
eighteenth and last of the set. 

Ver. 5, No horrid alarum of war, is omitted. 

Wesley (Works, xii. 122) regarded this as the very best in his 
brother s pamphlet of Nativity Hymns, but that collection did 
not^nclude Hark, how all the welkin rings. He was hugely 
displeased that R. Sheen omitted All glory to God in the sky 
in reprinting those hymns. On Tuesday, March i, the day before 
he died, after a very restless night he began to sing, All glory 
to God in the sky, and sang verses i and 3. Then he wished 
to write. He was not strong enough to do so ; but when Miss 
Ritchie asked what he would say, he answered, Nothing, but 
that God is with us. 

Hymn 980. These things shall be! a loftier race. 

Mr. Symonds was born at 7, Berkeley Square, Bristol, in 
1840, and gained the English Essay Prize at Oxford in 1863 by 
his essay on The Renaissance. To that subject the larger 
part of his life was devoted. He was Fellow of Magdalen, 
but was compelled to reside abroad because of his health. He 
published a History of the Italian Renaissance, and many other 
works of great value and interest. His volume of poems, 
Many Moods, appeared in 1878, and Animi Figura, 1882. 
He died in Rome on April 19, 1893, and was buried in the 
Protestant cemetery. His daughter says, His own faith was 
so large, so broad. He had thirsted for knowledge and space. 


It seemed as though his spirit were already far away upon the 
paths he longed in life to tread, and it was good to remember 
that, in passing into the Infinite, it had gone straight from the 
City of Rome, and that his last days had been lived amongst 
the sights and places which were dear to him. 

Hymn 981. Grant, O Saviour, to our prayers. 


From the Congregational Hymn-book, 1836. One of the series of 
paraphrases of the Collects. 

Collect for Fifth Sunday after Trinity, Grant, O Lord, we 
beseech Thee, that the course of this world may be so peaceably 
ordered by Thy governance, that Thy Church may joyfully 
serve Thee in all godly quietness ; through Jesus Christ our 
Lord. It forms a fitting close to the prayer and praise of the 


982. O come, let us sing unto the Lord. 

VENITE, EXULTEMUS DOMINO (Psalm xcv.) was used at 
the opening of daily worship at least as early as the time of 
Athanasius, who says of the service at Constantinople in his 
day, Before the beginning of their prayers, the Christians 
invite and exhort one another in the words of this Psalm. It 
was the first morning hymn sung in the religious houses of 
the West, and has always been used as a prelude to worship. 
In the Middle Ages it was farsed, or interspersed, with 
fragments of other psalms called invitatories. These Latin 
sentences were interwoven with it verse by verse, and varied 
with the different seasons. But in 1549 it was ordered to be 
sung simply. The Venite was the battle-song of the proud 
Knights Templars, and there were few of the battlefields of 
Europe where it did not strike terror into their foes. 

Ver. 6, O come, let us worship, and fall down ; and kneel 
before the Lord our Maker, was inscribed by a nobler soldier, 
Christian Friedrich Schwartz (1726-98), over the portals of 
his Mission Church of Bethlehem at Tranquebar. 


The version of all the canticles is from the Great Bible of 
1539. It took its name from the fact that it was the whole 
Bible of the largest volume in English 13^ by 7^ inches. Its 
translation of the Psalms passed into the Prayer-book in 
Edward Vl s time, and has retained its position ever since. 
At the revision in 1662 it was directed that the lessons were to 
be taken from the Authorized Version, but the Psalms were 
not to be altered. The phraseology of Coverdale s version 
had become too familiar by long use to allow of alteration, and 
choirs found it, or thought they did, smoother and easier to 
sing. Thomas Cromwell, as Vicar-General, enjoined upon 
every incumbent, that one book of the whole Bible of the 
largest volume in English, should be set up within some 
convenient place in the church. The cost was to be shared 
by parson and parishioners. Cromwell urges them to ex 
pressly provoke, stir, and exhort every person to read the 
same. No less than 20,000 of these great folios were issued. 

983. We praise Tliee, O God. 

TE DEUM LAUDAMUS. The Te Deum is the great hymn 
of the Christian Church. The tradition that ascribes it to 
St. Ambrose and St. Augustine has been traced as far back as 
859, when Hincmar of Rheims refers to it as the hymn which 
the two saints made for the baptism of St. Augustine in the 
Church of St. John at Milan. Ambrose broke out, We praise 
Thee, O God ; we acknowledge Thee to be the Lord. Augustine 
replied, All the earth doth worship Thee, the Father ever 
lasting, and thus they continued antiphonally to the end. That 
idea of the hymn as a sudden inspiration in honour of a great 
event may be classed with the ascription of the various articles 
of the Apostles Creed to the Apostles of Christ. 

The first reference to the hymn is in the Rule of St. Caesarius 
of Aries, drawn up before he became bishop in 502. There it 
is made part of the Sunday morning service. It seems likely 
that it took its rise in the South of Gaul. It was not im 
probably based on antiphons already familiar to the Church, 
and assumed its present form, say, about 400 A.D. 

The English Version appears to have received the form given 
in our Prayer-books at the hands of Cranmer. The version of 
Henry VIII s last Primer and Edward Vl s first Prayer-book 
is practically the same as that we sing. There are some 


inaccurate renderings of the Latin text, but it is so stately in 
its rhythm and so noble in its language, that it has held its 
throne in our public worship unchallenged ever since it was 
generally known. The Rev. F. W. Macdonald writes, Its 
vitality is that of an immortal. Sung more frequently than 
any other hymn, alike in rude and dark ages, and in those 
of amplest light and most advanced civilization, in cathedrals 
and in village chapels, at the coronation of kings and at 
humblest festivals, it has lost nothing of its dignity and strength 
and sweetness by lapse of time or frequent use, and will con 
tinue, we may confidently say, to be the Church s chief hymn 
till the worship of earth shall merge in that of heaven. 

The proper translation is, We praise Thee as God ; The 
white-robed army of martyrs ; When Thou tookest man upon 
Thee to deliver him ; sting of death ; rewarded with Thy 
saints (not numbered). In the Primer, the layman s authorized 
book of devotion before the Reformation, we read, Thi sooth 
fast worschipful oonly Son ; The preiseth the white oost of 
marteres. In The Afyronre of our Ladye, written for the use 
of the Nuns of Sion about 1450, the Te Dcmn reads: The 
fair host of martyrs that are washed white and fair in their own 
blood praise Thee. Make Thy servants to be rewarded in endless 
bliss with Thy saints. Govern them here by grace and enhance 
them into bliss without end. And we praise Thy name from 
time to time, unto the end of the world, and after without end. 

No other hymn of praise has been by such universal consent 
set apart as the supreme expression of the overflowing gratitude 
of the human heart. As it was sung after Agincourt, so it was 
sung after Waterloo, and will be sung after other victories yet 
unfought by generations yet unborn. Mrs. Charles, the author 
of The Schonberg-Cotta Family, told Mr. Stead, The Te Denm, 
with its glorious subjectiveness, its tender humility, and its note 
of hope, has, perhaps, helped and inspired me through life more 
than any other hymn. 

984. Blessed be the Lord God of Israel. 

The BENEDICTUS, or Song of Zacharias (Luke i. 68-79), 
was used in worship at least as early as the ninth century. 
The version is from The Great Bible. Zacharias rejoices in 
the arrival of the times of the Messiah, in the fulfilment of the 
promises, in the mission of his own child as the forerunner of 


Christ. Then he describes the change to be wrought when 
weary pilgrims, who have lost their way and sit in despair amid 
the darkness, are visited by the day-spring from on high, and 
find their way into the path of safety and peace. 

985. O be joyful in the Lord. 

The JUBILATE was introduced into the Morning Service of 
the Prayer-book in 1552,10 satisfy objections and avoid repetition. 
It is not, of course, sung as a lesson unless the Benedictus comes 
in other parts of the service. From ancient times it has been 
used in the daily service of the Synagogue, except at certain 
festivals. It was used at Lauds. The version is from The 
Great Bible. 

Edward FitzGerald said not long before his death, in 1883, 
that if any text were put on his tombstone, he should like it to 
be one that he had never seen used in this way It is He 
that made us, and not we ourselves. It is engraved, with name 
and dates, on the granite slab which covers his grave. 

986. My soul doth magnify the Lord. 

The MAGNIFICAT (Luke i. 46-55) was used at Vespers in 
the Middle Ages. From The Great Bible. The song borrows 
some of its thoughts from the thanksgiving of Hannah for the 
birth of Samuel, and from Psalm xcviii. The three great 
nativity hymns which St. Luke preserved for the Church have 
always been the chief treasures in its book of praise. This 
outpouring of Mary s heart is the noblest of all. A majesty 
truly regal reigns throughout this canticle. The song of 
thanksgiving rises and swells as the Jewish maiden sees the 
greatness of the mission of Jesus opening out before her 
wondering eyes. Her own immortality is sure. All genera 
tions shall call me blessed. The song is closely allied to that 
of Hannah, which every Jewish girl knew from her childhood ; 
but deep humility and holy restraint mark the whole thanks 
giving. It is the first Christian song. 

987. O sing unto the Lord a new song. 

CANTATE DOMINO (Psalm xcviii.) was introduced in 1552 
to the Prayer-book from The Great Bible, so that the 
extreme Puritans might not be forced to sing the words of the 


Virgin Mary. The hymn of praise for the redemption of Israel 
from Babylon becomes, in the mouth of the Christian Church, 
a hymn of praise for the redemption of the world. The psalm 
has so many resemblances to the Magnificat that it seems as 
though the mother of our Lord must have had it in her mind 
when she offered her Song of Praise. 

988. Lord, now lettest Tliou Thy servant depart 
in peace. 

The NUNC DIMITTIS, or Song of Simeon (Luke ii. 29-32), 
was used in Compline. F>om The Great Bible. This is the 
greeting of the Old Dispensation to the New. Simeon re 
presents himself under the image of a sentinel whom his master 
has placed in an exalted position, and charged to look for the 
appearance of a star, and then announce it to the world. He 
sees this long-desired star ; he proclaims its rising, and asks to 
be relieved of the post he has occupied so long. In the same way, 
at the opening of Aeschylus s Agamemnon, when the sentinel, 
set to watch for the appearing of the fire that is to announce 
the taking of Troy, beholds at last the signal so impatiently 
expected, he sings at once both the victory of Greece and his 
own release. 

989. God be merciful unto us, and bless us. 

DEUS MISEREATUR (Psalm Ixvii.) was introduced into the 
Prayer-book in 1552, as an alternative to the Nunc Dimittis. 
From The Great Bible. It has been called the Pater Noster 
of the Ancient Church. It was written for some Temple Festival 
after a year of exceptional increase, and echoes the priestly 
blessing of Num. vi. 24 in its opening words. It is a prayer 
for the spread of God s kingdom, and rests its hope on those 
mercies of God which are sent to open human eyes to His 

990. The Ten Commandments. 

From The Great Bible. The reading of the Decalogue 
in the Communion Service is peculiar to the English Church, 
and was adopted from the Strasburg Litany of Pullain, 1551. 
The response is commonly called The Kyrie," from the Greek 
for Lord. And the final response resembles that which follows 
the Decalogue in Pullain s Litany. 


991. The Beatitudes. 

From the Authorized Version. The Old Testament Decalogue 
is followed by the New Testament Beatitudes, which form our 
Lord s portrait of a true disciple. 

John Wesley says (Sermons, 21-3), Our Lord, first, lays 
down the sum of all true religion in eight particulars. Behold 
Christianity in its native form, as delivered by its great Author ! 
This is the genuine religion of Jesus Christ ! Such He presents 
it to him whose eyes are opened ! See a picture of God, so 
far as He is imitable by man ! A picture drawn by God s 
own hand. What beauty appears in the whole ! How just a 
symmetry ! What exact proportion in every part ! How 
desirable is the happiness here described ! How venerable, 
how lovely the holiness ! This is the spirit of religion ; the 
quintessence of it. These are indeed the fundamentals of 
Christianity. O that we may not be hearers of it only ! 

Specially impressive are Wesley s words on the Beatitude of 
the Persecuted. One would imagine such a person as has been 
above described, so full of genuine humility, so unaffectedly 
serious, so mild and gentle, so free from all selfish design, so 
devoted to God, and such an active lover of men, should be 
the darling of mankind. But our Lord was better acquainted 
with human nature in its present state. He therefore closes 
the character of this man of God with showing him the treat 
ment he is to expect in the world. "Blessed," saith He, " are 
they which are persecuted for righteousness sake ; for theirs is 
the kingdom of heaven." 

Let us not rest, Wesley adds in closing his sermons on the 
Beatitudes, until every line thereof is transcribed into our own 
hearts. Let us watch, and pray, and believe, and love, and 
" strive for the mastery," till every part of it shall appear in our 
soul, graven there by the finger of God. 

In December, 1 730, when the Oxford Methodists were running 
their gauntlet of ridicule and persecution in the University, 
Samuel Wesley wrote, I question whether a mortal can arrive 
to a greater degree of perfection, than steadily to do good, 
and for that very reason patiently and meekly to suffer evil. 

Sir F. Bridge says, The Beatitudes also will be welcome ; 
the responses to these I have adapted from the celebrated 
Litany by Tallis. This Litany was sung in the Abbey at the 
Coronation of Kin? Edward VII. 


(The following notes indicate the works in which the several hymns 
were first printed.) 

I. Poems on Several Occasions. By Samuel Wesley, M.A. [Jim.]. 

Nos. 635, 822. 

II. A Collection of Psalms and Hymns. (Charlestown) 1737. 
Nos. 38, 39, 158, 475, 571. 

III. A Collection of Psalms and Hymns. (London) 1738. 
No. 429. 

IV. Hymns and Sacred Poems. 1739. 

Nos. 16, 36, 63, 69, 115, 122, 135, 170, 181, 21 r, 214, 219, 234, 

245, 306, 307, 312. 358, 360, 414, 4 5 421, 427, 459- 467, 474. 475, 
480, 481, 502, 521, 524, 526, 531, 547, 564, 583, 584, 653. 

V. Hymns and Sacred Poems. 1740. 

Nos. I, 31, 93, 106, 142, 194, 212, 250, 256, 257, 271, 308, 310, 
311, 321, 328, 333, 345, 351, 352, 362, 365, 366, 370, 381, 419, 422, 
SIS. 5!6, S3 2 , 533. 534. 535, 537, 552, 630, 688, 689, 691, 713, 740, 
741, 742, 743, 771, 904, 912, 965, 968. 

VI. Hymns on God s Everlasting Love, 1741 and N.D. 

Nos. 65, 99 (n.d.), 136, 159, 272, 273, 274 (n.d.), 283, 291 (n.d.), 
325, (n.d.), 340,435 (n.d.). 

1 This list has been put into my hands by the Rev. Richard Green: 
It represents an enormous amount of research, and will be of real service 
to students of the Wesley Hymns. 

2 K 


VII. A Collection of Psalms and Hymns. 1741, 2nd Ed. 1743. 
Nos. 350 (1741), 26, 76, 176, 186, 210, 399, 654, 675, 677, 905, 


VIII. Hymns and Sacred Poems. 1742. 

Nos. 12, 42, 43, 44, 160, 232, 236, 285, 323, 334, 337, 341, 344, 

353. 355. 3 6 3. 367, 37*, 393. 397. 420, 424, 4 2 5. 436, 437. 438, 445> 
446, 449, 450, 468, 477, 498, 503, 529, 536, 543, 544, 545, 548, 549, 
553. 554, 555. 55$. 57. 574, 597, 676, 683, 685, 690, 694, 711, 726, 
744, 752, 753, 787, 791, 827, 828, 839, 879, 880, 935. 

IX. Hymns for Times of Trouble and Persecution. 1 744. 
No. 388. Ditto, 2nd Ed. 1745. No. 386. 

X. A Short Vierv of the Difference between the Moravian Brethren, 
lately in England, and the Reverend Mr. John and Charles Wesley. 
1745. (Six hymns appended.) 

No. 348. 

XL Hymns on the Lord s Supper. 1745. 

Nos. 167, 190, 562, 592, 593, 701, 727, 729, 730, 731, 732, 801, 
802, 849. 

XII. Hymns for the Nativity of our Lord. 1745. 
Nos. 133, 134, 198, I99t 979- 

XIII. Hymns for our Lord s Resurrection. 1746. 
Nos. 213, 259. 

XIV. Hymns for Ascension Day. 1746. 
Nos. 185, 191. 

XV. Hymns for the Watchnight. 1746. 
Nos. 11,201, 840, 936. 

XVI. Hymns of Petition and Thanksgiving for the Promise of the 
Father. (Hymns for Whit Sunday.) 1746. 

Nos. 230, 231, 239, 240, 241, 342, 346, 707. 

XVII. Funeral Hymns. (First Series, 1746.) 

Nos. 831, 848. (Second Series, 1759.) Nos. 618, 805, 857. 


XVIII. Hymns for those that seek and t/iose thai have Redemption 
in the Blood of Jesus Christ. 1747. 

Nos. 30, 33, 216, 217, 270, 277, 279, 282, 295, 296, 303, 320, 426, 
465, S OI > 5 8 7 610, 612, 681, 714, 793, 794, 830. 

XIX. Hymns and Sacred Poems. 2 vols. 1749. 

Nos. 64, 66, 98, 107, 116, 140, 143, 161, 218, 275, 276, 281, 284, 
297. 3S 309, 314, 318, 319, 322, 335, 338, 339, 349, 359, 364, 368, 
382, 390, 391, 411, 416, 433, 434, 439, 440, 441, 442, 443, 444, 447, 
464, 469, 470, 471, 482,496, 499, 500, 512, 517, 519, 546, 550, 551, 
563, 565, 585, 586, 594, 595, 598, 601, 613, 614, 656, 6S6, 687, 692, 
693. 6 95. 6 97> 698, 699, 7oo, 2 704, 705, 706, 708, 709, 3 710, 712, 724, 
772, 777>t 7S5, 786, 788, 789, 790, 792, 795, 829, 832, 842, 895, 896, 
913. 932. 

XX. Hymns for Xe\j Year s Dav. 1750. 
Nos. 226, 930, 931. 

XXI. Hymns occasioned l>y the Earthquake. 1750. 
No. 847. 

XXII. Hymns of Intercession for all l\[ankind. 1758. 
Xi-s. 2OO, 715. 

XXIII. Hymns on the Expected Invasion. 1759. 
No. 227. 

XXIV. Short Hymns on Select Passages of the Holy Scriptures. 
2 vols. 1762. 

Nos. 15, 46, 55, 67, 121, 179, 192, 258, 260, 264, 313, 336, 354, 
387, 392, 408, 423, 448, 513, 523, 527, 528, 530, 538, 539, 540, 541, 
542, 556, 557, 5 6 , 5 6l > 572, 573. 5 80 . 5 Sl i 5 82 , 5 8 8, 589, 590, 591, 
596, 604, 611, 631, 745, 773, 775, 776, 796, 823, 825, 973. 

Some of these were aftcnvards extended by verses left in manuscript 
by Charles Wesley. 

1 First published in A Farther Appeal to Men of Reason and Religion. 
Part I. 1745. 

2 First published in An Earnest Appeal to Men of Reason and Religion. 
1743, 2nd Ed. 

3 First published at the end of the first edition of the Rules of the United 
Societies. 1743. 


XXV. Hymns for Children. 1763. 

Nos. 32, 40, 47, 56, 73, 77, 82, 315, 634, 841, 893, 894. 

XXVI. Hymns for the Use of Families and on Various Occasions. 

Nos. 18, 151, 301, 302, 324, 472, 473, 525, 559, 599, 600, 682, 684, 

XXVII. Hymns on the Trinity. 1767. 
Nos. 34, 35, 61, 261, 278. 

XXVIII. Hymns left in Manuscript by the Author. 

Nos. 53, 88, 120, 126, 137, 141, 153, 196, 215, 222, 224, 266, 289, 
290, 292, 326, 372, 373, 394, 451, 452, 457, 483, 617, 651, 672, 678, 
722, 755. 756, 75 8 759. 821, 966. 



A charge to keep 1 have C. Wesley . 580 

A few more years shall roll .... Dr. Bonar . 838 

A safe stronghold our God is still Luther, trans, by T. Carlyle 466 

A thousand oracles divine .... C. Wesley . 61 
Abide among us with Thy grace . . J. Stegmann, trans, by 

Miss Winkworth 717 

Abide with me ! fast falls the eventide. . //. / . Lyte . 911 

According to Thy gracious word . . Montgomery . 736 

Across the sky the shades of night . . /. Hamilton . 937 

Again we lift our voice C. IVesley . 829 

Ah ! Lord, with trembling I confess . . C. Wesley . 448 

Ah ! whither should I go . . . . C. Wesley . 325 

All glory, laud, and honour . Thcodulph^ trans, by Dr. Neale 860 

All glory to God in the sky . . . C. Wesley . 979 

All glory to our gracious Lord C. Wesley . 675 

All hail the power of Jesu s name . . . Perronet . 207 

All people that on earth do dwell . . W. Kethe . 2 
All praise and thanks to God most High Schiitz, trans, by Aliss 

Winkwortk 84 

All praise to Him who dwells in bliss . . C. Wesley . 928 

All praise to our redeeming Lord . . C. Wesley . 68 1 

All thanks be to God C. Wesley . 217 

All thanks to the Lamb, who gives us to meet C. Wesley . 786 

All things are possible to him C. Wesley . 551 

All things bright and beautiful . . . Mrs. Alexander 875 

All ye that pass by C. Wesley . 161 

Almighty God of love C. Wesley . 776 

Almighty Maker of my frame . . . Miss Steele . 818 

And are we yet alive. C. Wesley . 785 

And can it be, that I should gain . . C. Wesley . 360 

And let our bodies part C. Wesley . 792 

Angel voices, ever singing F. Pott . . 658 

Appointed by Thee, we meet in Thy name . C. Wesley . 788 

Arise, my soul, arise, Shake C. Wesley . 363 

Arise, my soul, arise, Thy C. Wesley . 135 

Arm of the Lord, awake, awake. . . C. Wesley . 219 

Around the throne of God in heaven . . Mrs. Shepherd. 888 

Art thou weary, art thou languid . . Dr. Neale . 293 

As pants the hart for cooling streams . . Tote and Brady 510 

As with gladness men of old . . . W. C. Dix . 128 




At even, ere the sun was set 
Author of faith, appear 
Author of faith, eternal Word 
Author of faith, to Thee I cry 
Author of faith, we seek Thy face 
Awake, my soul, and with the sun 
Awake, our souls ! away, our fears 
Away, my needless fears 
Away with our fears, Our troubles 
Away with our fears ! The glad . 
Away with our sorrow and fear . 

Be it my only wisdom here 
Be known to us in breaking bread 
Be with us, gracious Lord, to-day 
Before Jehovah s awful throne 
Begin, my soul, some heavenly theme 
Begone, unbelief ; my Saviour is near 
Behold, behold, the Bridegroom nigh 
Behold, how good a thing . 
Behold the Lamb of God, who bears 
Behold ! the mountain of the Lord 
Behold the Saviour of mankind . 
Behold the servant of the Lord . 
Behold the sure foundation-stone. 
Behold us, Lord, a little space . 
Being of beings, God of love 
Blessed are the pure in heart 
Blessed be our everlasting Lord . 
Blessed Jesus, here we stand 

Blessing, honour, thanks, and praise 
Blest are the humble souls that see 
Blest be the dear uniting love 
Blow ye the trumpet, blow 
Bread of heaven, on Thee I feed 
Bread of the world, in mercy broken 
Break, day of God, O break 
Break Thou the bread of life 
Breathe on me, Breath of God . 
Brethren in Christ, and well beloved 
Brief life is here our portion 

H. Twells 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Bp. Ken 
Dr. Watts 
C. Wesley 
C. Wesley 
C. Wesley 
C, Wesley 






Brightest and best of the sons of the morning 

Brightly gleams our banner 

By Christ redeemed, in Christ restored . 

By cool Siloam s shady rill 

By secret influence from above 

By the holy hills surrounded 

Call Jehovah thy salvation . 
Captain of Israel s host, and Guide 
Captain of our salvation, take 

C. Wesley . 582 

Montgomery . 734 

Dr. C. D. Bell 664 

Dr. Watts . 3 

Dr. Watts . 57 

J. Newton . 492 

E.J. Braihford 202 

C. Wesley . 683 

C. Wesley . 283 

M. Bruce . 221 

S. Wesley, Sen. 158 

C. Wesley . 594 

Dr. Watts . 112 

/. Ellerton . 603 

C. Wesley . 427 

W. M. Bunting 576 

C. Wesley . 973 

. Schmoick, trans, by Miss 

Winkworth 723 

C. Wesley . 827 

Dr. Watts . 575 

C. Wesley . 791 

C. Wesley . 226 

. . J. Conder . 737 

Bp.Heber . 738 

. Dr. Henry Burton 205 

Miss Lathbury 263 

Dr. E. hatch . 244 

C. Wesley . 691 
Bernard of Cluny, trans, by 
Dr. Neale 
Bp. Heber 
Potter and others 
G. Rawson 
Bp. Heber 
C. Wesley 

Spitta, trans, by A . Massie 


Montgomery . 94 
C. Wesley . 611 
C. Wesley . 894 



Cast on the fidelity . . . 
Centre of our hopes Thou art 
Children of Jerusalem 
Children of the heavenly King . 
Christ for the world ! we sing 
Christ, from whom all blessings flow 
Christ is our corner-stone . 
Christ is the foundation . . 
Christ, of all my hopes the ground 
Christ, our Head, gone up on high 
Christ the Lord is risen again 

Christ the Lord is risen to-day . 

Christ, the true anointed Seer 

Christ, whose glory fills the skies 

Christian ! seek not yet repose . 

Christians, awake, salute the happy morn 

Clap your hands, ye people all 

Come, all who truly bear .... 

Come, all whoe er have set. 

Come, and let us sweetly join 

Come, divine Interpreter .... 

Come, P ather, Son, and Holy Ghost, Honour 

Come, Father, Son, and; IIoly Ghost, One 

C. Wesley 
C. Wesley 
John Henley . 
/. C en nick 
Dr. S. Wolcott 
C. Wesley 

Latin, trans, by J. Chandler 
Dr.J. S. B. Monsell 
Dr. Wardlaw . 
C. I Lesley 

. Af. Wdsse, trans, by Miss 
C. Wesley 
C. Wesley 
C. Wesley 
Miss C. Elliott 
Dr. Hyrom 
C. ll esley 
(.*. Wesley 
C. Wesley 
C. }\ r t-slcy 
C. Wesley 
C. Wesley 
C. Wesley 

Come, Father, Son, and Holy Ghost, To whom C. IVesley . 
Come, holy, celestial Dove C. Wesley 

Come, Holy Ghost, all-quickening fire, Come, and in C. Wesley 
Come, Holy Ghost, all-quickening fire! Come, and my C. Wesley 
Come, Holy Ghost, our hearts inspire . . C. Wesley 
Come, Holy Ghost, our souls inspire . Latin, trans, by Bp. Cosin 

Come, Holy Spirit, heavenly Dove 
Come, let us anew Our journey pursue, Roll 
Come, let us anew Our journey pursue, With 
Come, let us arise . 
Come, let us ascend 


et us join our cheerful songs 
et us join our friends above 
et us join with one accord 
et us use the grace divine 
et us, who in Christ believe 

Come, my soul, thy suit prepare . 
Come, O my God, the promise seal 
Come, O Thou all-victorious Lord 
Come, O Thou Prophet of the Lord , 
Come, O Thou Traveller unknown 
Come on, my partners in distress 
Come, Saviour, Jesus, from above . 

Come, sinners, to the gospel feast 
Come, sound His praise abroad . 
Come, Thou all-inspiring Spirit . 
Come, Thou Conqueror of the nations. 
Come, Thou everlasting Spirit . . 

Dr. Watts 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Dr. Watts 
C. H esley 
C. Wesley 
C. H esley 
C. U esley 
/. Newton 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 

Antoinette Bourignon, 
trans, ly J. Wesley 
C. Wesley 
Dr. Watts 
C. Wesley 
C. Wesley 
C. Wesley 


7 8l 

66 1 


45. i 
1 86 
















Come, Thou Fount of every blessing , . R. Robinson . 377 

Come, Thou high and lofty Lord . . C. Wesley . 741 

Come, Thou long-expected Jesus . . C. Wesley . 198 

Come, Thou omniscient Son of Man . . C, Wesley . 704 

Come to our poor nature s night ... 6". Rawson . 238 

Come unto Me, ye weary .... IV. C. Dix . 287 

Come, Wisdom, Power, and Grace divine . C. Wesley . 696 

Come, ye sinners, poor and wretched . . J. Hart . . 280 

Come, ye thankful people, come . . . Dean Alford . 942 

Come, ye that love the Lord . . . Dr. Watts . 294 

Come, ye weary sinners, come C, Wesley . 279 

Comfort, ye ministers of grace C. Wesley . 477 

Commit thou all thy griefs . . Gerhardt, trans, by J. Wesley 480 

Cradled in a manger, meanly G. S. Rowe . 130 

Creator Spirit ! by whose aid . . Latin, trans, by Dry den 228 

Crown Him with many crowns . . . Dr. Thring . 208 

Day after day I sought the Lord . . . Archd. Hare . 357 

Day by day we magnify Thee J. Ellerton . 892 

Day is dying in the west .... Miss Lathbury 924 

Day of wrath ! O day of mourning . . Thomas of Celano, 

trans, by Dr. Irons 844 

Days and moments quickly flying . E. Cos-wall and others 837 

Dear is the day which God hath made . . W. M. Bunting 638 

Dear Lord and Father of mankind . . J. G. Whittier 410 

Deepen the wound Thy hands have made . C. Wesley . 540 

Depth of mercy ! can there be . . C. Wesley . 308 

Dismiss me not Thy service, Lord . . T. T. Lynch . 606 

Disposer Supreme, and Judge of the earth . J. B. de Santeiiil, 

trans, by I. Williams 757 

Drooping soul, shake off thy fears . . C. Wesley . 498 

Earth, rejoice, our Lord is King C. Wesley . 212 

Earth, with all thy thousand voices . . Archd. Churton 8 

Entered the holy place above C. Wesley . 192 

Equip me for the war C. Wesley . 435 

Ere God had built the mountains . . Cowper . . 60 

Ere I sleep, for every favour J. Cennick . 926 

Eternal Beam of light divine C. Wesley . 474 

Eternal depth of love divine . Zinzendorf, trans, by J. Wesley 69 

Eternal Father ! strong to save . . . W. Whiting . 967 

Eternal Light ! eternal light . . . Dr. Binney . 51 

Eternal Lord of earth and skies C. Wesley . 775 

Eternal Power, whose high abode . . Dr. Watts . 5 

Eternal Son, eternal Love ...._/. Wesley . 43 

Eternal Source of every joy . . . Dr. Doddridge 933 

Eternal Spirit, come C. Wesley . 241 

Eternal, spotless Lamb of God /. Wesley . 44 

Eternal Wisdom ! Thee we praise . . Dr. Watts . 49 

Every morning mercies new . . . G. Phillimore . 906 

Every morning the red sun . . . Mrs. Alexander 873 

Except the Lord conduct the plan . . C. Wesley . 599 




Fading like a lifetime ends another day . Dr. T. B. Stephenson 
Faith is a living power from heaven P. Herbert, trans, by Miss 


Far as creation s bounds extend . . . 
Far off we need not rove .... 
Father, at Thy footstool see ... 
Father, glorify Thy Son .... 
Father, how wide Thy glory shines . . 
Father, I dare believe 

Father, I know that all my life . . . 
Father, I stretch my hands to Thee . . 
Father, if justly still we claim . . D 

Father, in the name I pray 
Father, in whom we live . . . . 
Father, live, by all things feared . . 

Father of all, in whom alone 
Father of all, Thy care we bless . . . 
Father of all! whose powerful voice . . 
Father of boundless grace 
Father of everlasting grace 
Father of Jesus Christ, my Lord . . 

Father of lights, from whom proceeds . . 
Father of me, and all mankind 
Father of mercies, in Thy word . . . 
Father of omnipresent grace ... 
Father of our dying Lord 
Father, Son, and Holy Ghost 
Father, Son, and Spirit, hear 
Father, to Thee I lift mine eyes ... 
P ather, to Thee my soul I lift 
Father, who art alone .... 
Father, whose everlasting love C. Wesley 

Fierce raged the tempest o er the deep. . Dr. Thring 
Fill Thou my life, O Lord my God . . Dr. Bonar 
For all the saints who from their labours rest Bp. Hcnv 
For all Thy love and goodness, so bountiful and free 

Mrs. Douglas and Bp. How 

For ever here my rest shall be . . . C. IVesley 
For ever with the Lord .... Montgomery . 
For the beauty of the earth . . . F. S. Pierpoint 
Forth in Thy name, O Lord, I go . . C. U esley 
Forward ! be our watchword . . . Dean Alford . 
From all that dwell below the skies . . Dr. Watts 
From every stormy wind that blows . . H. Stowell 
From Greenland s icy mountains. . . Bp. Heber 
From the eastern mountains . . . Dr. Thring . 
From Thee all skill and science flow . . C. Kingsley 
From trials unexempted C. Wesley 

/. Merriek 
6". IVesley 
C. Wesley 
6 . IVesley 
Dr. Watts . 
C. Washy 
Miss Waring . 
C. IVesley 
II. More, altered 
C. IVesley 
C. IVesley 
C. Wesley 
C. Wesley 
Dr. Doddrtigt 
/. IVesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Miss .Steele 
(7. Wesley 
C. Wesley 
C. Wesley 
C. IVesley 
6". Wesley 
C. IVesley 

Gentle Jesus, meek and mild 
Give me the enlarged desire 
Give me the faith which can remove 
Give me the wings of faith to rise 

C. Wesley 
C. IVesley 
C. Wesley 
Dr. Watts 
















6 5 











Give to the winds thy fears 
Glad was my heart to hear 
Glorious God, accept a heart . . 
Glorious Saviour of my soul . . 
Glorious things of thee are spoken 
Glory be to God above 
Glory be to God on high, And peace . 
Glory be to God on high, God in . 
Glory be to God on high, God whose . 
Glory to God, whose sovereign grace . 
Glory to Thee, my God, this night 
Go, labour on ; spend, and be spent . 
Go to dark Gethsemane 
God be with you till we meet again 
God bless our native land . 
God is a name my soul adores . . 
God is gone up on high . . . 
God is the refuge of His saints . . 
God moves in a mysterious way . 
God of all consolation, take 
God of all grace and majesty 
God of all power, and truth, and grace 
God of all-redeeming grace 
God of Almighty love 
God of love, that hear st the prayer 
God of mercy, God of grace 
God of my life, through all my days . 
God of my life, to Thee 
God of my life, whose gracious power . 
God of my salvation, hear . . . 
God of pity, God of grace . 
God of the living, in whose eyes 


Gerhardt, trans, by J. Wesley 
Montgomery . 
C. Wesley 
C. Wesley 

. . T. Newton 
"C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Bf>. Ken . 
Dr. Bonar 
Dr. J. . Rankin 
W. E. Hickson 
Dr. Watts 
C. Wesley 
Dr. Watts 
Cowper . 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
H. P. Lyte . 
Dr. Doddridge 
C. Wesley 
C. Wesley 
C. Wesley 
Mrs. Morris . 
/. Ellerton 
J. Keble . 

God, our hope and strength abiding . 

God reveals His presence . Tersteegen, trans, by F. W. Foster 

and /. Miller 

God save our gracious King ... . . 

God the Father, be Thou near G. Rawson 

God the Lord is King : before Him . . G. Rawson 
God, the offended God most High . . C. Wesley 
God, who madest earth and heaven Bp. Heberand Abp. Whately 

Good Thou art, and good Thou dost 
Gracious Redeemer, shake 
Gracious Spirit, dwell with me . 
Gracious Spirit, Holy Ghost . . 
Grant, O Saviour, to our prayers 
Granted is the Saviour s prayer . 
Great God, indulge my humble claim . 
Great God of wonders ! all Thy ways . 
Great God, this sacred day of Thine . 
Great God, Thy watchful care we bless 
Great God ! to me the sight afford 
Great God ! what do I see and hear 

C. Wesley 
C. Wesley 
T. T. Lynch . 
Bp. Wordsworth 
J . Conder 
C. Wesley . 
Dr. Watts 
S. Dames 
Miss Steele 
Dr. Doddridge 
C. Wesley 

Dr. Colly er, altered by 
























Great God, whose universal sway . . Dr. Watts . 766 

Great is our redeeming Lord C. Wesley . 672 

Great is the Lord our God . , . Dr. Watts . 652 

Guide me, O Thou great Jehovah . . W.Williams . 615 

Hail ! Father, Son, and Holy Ghost . . C. Wesley . 47 

Hail ! holy, holy, holy Lord C. Wesley . 34 

Hail the day that sees Him rise C. Wesley . 181 

Hail, Thou once despised Jesus . . /. Kakewell . 189 

Hail to the Lord s Anointed . . . Montgomery . 206 

Happy man whom God dotli aid . . C. Wesley . 77 

Happy soul that free from harms . . C. Wesley . 390 

Happy soul, thy days are ended . . C. \VesLy . 832 

Happy soul who sees the day C. Wesley . 371 

Happy the heart where graces reign . . Dr. Watts . 577 

Happy the man that finds the grace . . C. Wesley . 295 

Happy the souls that first believed . . C. ll esley . 709 

Happy the souls to Jesus joined C. IVesley . 801 

Hark ! a voice divides the sky C. Wesley . 828 
Hark ! hark, my soul ! angelic songs are swelling Dr. F. W. 

Fabcr 620 

Hark, how the watchmen cry C. Wesley . 447 

Hark, my soul ! it is the Lord . . . Cmuper . . 417 

Hark the glad sound, the Saviour comes . Dr. JJoddridgc 139 

Hark! the herald-angels sing . . . C. ll\-sl,y . 122 

Hark! the sound of holy voices . . Up. Wordsiuorth Sio 

Hark! the voice of Jesus crying . . Dr. March . 609 

He dies ! the Friend of sinners dies . . Dr. Watts . 171 

He is gone beyond the skies . . . Dean Stanley . 184 

He wills that I should holy be C. Wesley . 556 

Head of Thy Church triumphant . . C. tt esiey . 386 

Head of Thy Church, whose Spirit fills . C. Wesley . 772 

Heal us, Immanuel ; hear our prayer . . Cowper . . 145 

Hear Thou my prayer, O Lord . . Dr. B. If. Kennedy 509 

Hear us, O Lord, from heaven, Thy dwelling-place W. H. Gill 947 

Hearken to the solemn voice C . Wesley . 839 

Heavenly Father, sovereign Lord . . C. Wesl,y . 3^1 

Heavenly Father, Thou hast brought us . Mrs. Hawkins 629 

Help, Lord, to whom for help I fly . C. Wesley . 444 

Here, Lord, assembled in Thy name . . F.. Boaden . 956 

Here, O my Lord, I see Thee face to face . Dr. Honor , 735 

High in the heavens, eternal God . . Dr. Watts . 79 

His name is Jesus Christ the Just . . C. Wesley . 153 

Ho! every one that thirsts, draw nigh . C. H esley . 271 

Holy, and true, and righteous Lord . . C. IVesley . 549 

Holy as Thou, O Lord, is none C. ll esley . 46 

Holy Father, cheer our way .../ . //. Robinson 647 

Holy Ghost, Illuminator .... Bp. IVordsworth 188 

Holy Ghost ! my Comforter . . Latin, trans, by Miss 

H r inkworth 237 

Holy, holy, holy, Lord God Almighty . Bp. lleber . 28 

Holy Lamb, who Thee confess C. Wesley . 600 

Holy Lamb, who Thee receive Anna Dober, trans, lyj. Wesley 534 



Holy Spirit ! pity me 
How are Thy servants blest, O Lord . 
How beauteous are their feet 
How blessed, from the bonds of sin 

How blest is he who ne er consents . 
How bright these glorious spirits shine 
How can a sinner know 
I low do Thy mercies close me round . 
How dread the thought ! shall I alone 
How good and pleasant tis to see 
How happy are they 
How happy are we .... 
How happy every child of grace 
How happy, gracious Lord, are we 
How happy is the pilgrim s lot . 
How large the promise, how divine 
How lovely are Thy tents, O Lord 
How many pass the guilty night 
How pleasant, how divinely fair 
How sad our state by nature is . 
How shall a sinner find 
How sweet the name of Jesus sounds . 
How weak the thoughts, and vain 
Hushed was the evening hymn . 



W, M. Bunting 249 

Addison . 

Dr. Watts 

Spitta, trans, by Miss 

Tate and Brady 
. Dr. Watts, altered 

C. Weslev 

C. Wesley 

C. Wesley 

C. Wesley 

C. Wesley 

C. Wesley 

C. Wesley 

C. Wesley 

C. Wesley 

Dr. Watts 

C. Wesley 

C. Wesley 

Dr. Watts 

Dr. Watts 

C. Wesley 
J. Newton 

C. Wesley 

/. D. Burns . 

I am trusting Thee, Lord Jesus . . Miss F. R. Havergal 
I bring my sins to Thee . . . Miss F. R. Havergal 
I could not do without Thee . . Miss F. R. Havergal 
I dared not hope that Thou wouldst deign to come Dr. E. Hatch. 
I do not ask, O Lord, that life may be . Miss Procter . 

I heard the voice of Jesus say . . . Dr. Bonar 
I hoped that with the brave and strong . Miss Anne Bronte 
I know in Thee all fulness dwells . . C. Wesley 
I know that my Redeemer lives . . C. Wesley 

I lay my sins on Jesus .... Dr. Bonar 
I lift my heart to Thee . . . . C. E. Mudie . 
I love to hear the story .... Mrs. Miller . 
I need Thee every hour .... Mrs. Hawks . 
I seek the kingdom first C. Wesley 

I sing the almighty power of God . . Dr. Watts 
I the good fight have fought . . . C. Wesley 
I think, when I read that sweet story of old . Mrs. L^^ke 
I thirst, Thou wounded Lamb of God German, trans, byj. Wesley 
I want a principle within C. Wesley 

I want the Spirit of power within . . C. Wesley 
I will hearken what the Lord C. Wesley 

I will not let Thee go, Thou Help in time of need Dessler y 

trans, by Miss Winkworth 

I ll praise my Maker while I ve breath. . Dr. Watts 
I m but a stranger here . . . . T. R. Taylor . 
I m not ashamed to own my Lord . . Dr. Watts 
Immortal Love, for ever full . . /. G. Whit tier 













88 1 










In age and feebleness extreme 
In all my vast concerns with Thee 
In every time and place 
In full and glad surrender . 
In heavenly love abiding . 
In memory of the Saviour s love. 
In the bonds of death He lay 

In time of tribulation 
Infinite God, to Thee we raise . 
Infinite Power, eternal Lord 
Inspirer of the ancient seers 
Into Thy gracious hands I fall 
It came upon the midnight clear . 
I ve found a Friend ; O such a Trie 

C. Wesley 
Dr. Watts 
C. Wesley 

Miss F. J\. Havergal 
Miss Waring . 
T. Cotterill . 
Luther, trans, by Miss 
C. Wesley 
Dr. Watts 
C. Wesley 

Dessler, trans, by J. Wesley 
. Dr. E. H. Scars 
nd. . /. G. Small . 

Jehovah, God the Father, bless C. Wesley 

Jerusalem divine ...... Rhodes 
Jerusalem, my happy home J. Kronuhead . 

Jerusalem on high . . . . . S. Grossman . 
Jerusalem the golden Bernard of Cluny, trans, by Dr. Nettle 

Jesus, accept the praise C . Wesley 

Jesus, all-atoning Lamb C. Wesley 

f esus ! and shall it ever be ... Grigg and Francis 

Jesu, at whose supreme command . . C. Wesley 
Jesu, be endless praise to Thee Zinzendorf, trans, by J. Wesley 

Jesus calls us : o er the tumult 

Jesus comes with all His grace . 

Jesu, Friend of sinners, hear 

Jesus, from whom all blessings flow 

Jesus, great Shepherd of the sheep 

[esus hath died that I might live 

Jesus, high in glory . 

Jesus, I believe Thee near . 

Jesus, I fain would find 

fesus, I humbly seek 

fesus, I my cross have taken 

Jesus, if still the same Thou art . 

[esus, if still Thou art to-day 

{esus, in whom the weary find 

fesus is our common Lord . 

Jesus is our Shepherd 

Jesu, let Thy pitying eye . 

Jesus lives ! thy terrors now 

Jesus, Lord, we look to Thee 

Jesu, Lover of my soul 

Jesu, my God and King 

Jesus, my Life ! Thyself apply . 

Jesus, my Lord, mighty to save . 

Jesus, my Saviour, Brother, Friend 

Jesus my Shepherd my want shall supply 

Jesus, my strength, my hope 

Jesu, my Truth, my Way . 

Jl/rs. Alexander 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 

Sabbath School Harmonist 
C. Wesley 
C. Wesley 
C. Wesley 
H. P. Lyte . 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
H. Stmuell 
C. Wesley 

Geliert, trans, by Miss Cox 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Judge Waddy . 
C. Wesley 
C. Wesley 


* 5 

















Jesus ! Redeemer, Saviour, Lord 
Jesu, shall I never be 
Jesus shall reign where er the sun 
Jesu, Shepherd of the sheep 
Jesus, soft, harmonious name 
Jesus, still lead on 
Jesus, tender Shepherd, hear me . 
Jesus, the all-restoring Word 
Jesus, the Conqueror, reigns 
Jesus, the First and Last . 
Jesus, the gift divine I know 
Jesus the good Shepherd is 
Jesus ! the name high over all 
Jesus, the needy sinner s Friend . 
Jesus, the sinner s Friend, to Thee 
Jesu, the very thought of Thee . 

Jesus, the word bestow 
Jesus, the word of mercy give 
Jesus, Thee Thy works proclaim 
Jesus, Thou all-redeeming Lord . 
Jesus, Thou art our King . 
Jesus, Thou everlasting King 
Jesu, Thou Joy of loving hearts . 

Jesus, Thou soul of all our joys . 
Jesus, Thou sovereign Lord of all 
Jesu, Thy blood and righteousness 

Jesu, Thy boundless love to me 
Jesus, Thy far-extended fame 
Jesus, Thy servants bless . 
Jesus, Thy wandering sheep behold 
Jesus, to Thee I now can fly 
Jesu, to Thee our hearts we lift . 
Jesus, to Thee we fly; . 
Jesus, united by Thy grace . 
Jesus, we look to Thee 
Jesus, we on the word depend 
Jesus, when He left the sky 
Jesus, where er Thy people meet . 
Jesus, who calledst little ones to Thee 
Jesu, whose glory s streaming rays 
Jesus, with Thy church abide 
Join all the glorious names 
Join, all ye ransomed sons of grace 
Just as I am, without one plea . 

C. Wesley 
C. Wesley 
Dr. Watts 
C. Wesley 
C. Wesley 

Zinzendorf, trans, by E. Pope 
Mrs. Duncan . 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 

. C. Wesley . 
C. Wesley . 

Bernard of Clairvaitx, trans, 
by E. Caswall 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Dr. Waits 

Bernard of Clairvaux, 
trans, by Dr. Ray Palmer 
C. Wesley 
C. Wesley 

Zinzendorf, trans, by 
J. Wesley 

Ger/tam f, trans, by J. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Airs. Rumsey . 
Cowper . 
C. C. Bell 

Dessler, trans, by J. Wesley 
T. B. Pollock . 
Dr. Watts 
C. Wesley 
Miss C. Elliott 

Lamb of God, I look to Thee C. Wesley 

Lamb of God, whose dying love . . C. Wesley 

Lead, kindly Light, amid the encircling gloom Dr.J. H. Newman 

Lead me not into temptation C. Wesley 

Lead us, heavenly Father, lead us . , J. Edmeston . 














93 6 






Leader of faithful souls, and Guide 
Leave God to order all thy ways 

I^et all men rejoice, by Jesus restored . 

Let all that breathe Jehovah praise 

Let all who truly bear . 

Let earth and heaven agree 

I,et earth and heaven combine 

Let everlasting glories crown 

Let God, who comforts the distressed . 

Let Him to whom we now belong 

Let not the wise his wisdom boast 

Let the world their virtue boast . 

Let us join tis God commands . 

Let us with a gladsome mind . 

Let Zion in her King rejoice 

Lift up your hearts to things above 

Lift your eyes of faith, and see 

Light of life, seraphic Fire . 

Light of the lonely pilgrim s heart 

Light of the world, faint were our weary feet 

Light of the world, Thy beams I bless 
Light of those whose dreary dwelling 


C. Wesley . 610 
Neumark, trans, by Miss 

Winku orth 406 

C. Hl-sley . 297 

C. Wesley . 73 

C. Wesley . 732 

C. Wesley . 99 

C. Wesley . 133 

Dr. Watts . 30x5 

C. Wesley . 715 

C. Wesley . 593 

C. Wesley . 392 

C. Wesley . 323 

C. Wesley . 742 

Milton and others 2. i 

Dr. Watts 
C. Wesley 
C. Wesley 
C. Wesley 
Sir . Denny . 
Mrs. Ormiston 
C. Wesley 
C. Wesley 

Lo ! God is here ! let us adore . Terstetgen, trans, by J. Wesley 

Lo ! He comes with clouds descending 

Lo ! I come with joy to do 

Long have I sat beneath the sound 

Look from Thy sphere of endless day . 

Lord, dismiss us with Thy blessing, Hid 

Lord, dismiss us with Thy blessing, Fill 

Lord, from this time we cry to Thee 

Lord God, by whom all change is wrought 

Lord grant us, like the watching five . 

Lord, her watch Thy church is keeping 

Lord, I believe a rest remains 

Lord, I despair myself to heal 

Lord, I hear of showers of blessing 

Lord, if at Thy command . 

Lord, in the fulness of my might 

Lord, in the strength of grace 

Lord, it belongs not to my care . 

Lord ! it is good for us to be 

Lord of all being, throned afar . 

Lord of all, with pure intent 

Lord of our life, and God of our salvation 

Lord of power, Lord of might . 

Lord of the harvest, hear . 

Lord of the living harvest . 

Lord of the wide, extensive main 

Lord of the w orlds above . 

Lord, speak to me, that I may speak . 

C. Wesley 

C. Wesley 

Dr. Watts 

W. C. Bryant . 

Dr. Ifawker . 

Dr. Fawcftt . 

C. L. ford . 

T. H. Gill . 
Dr. T. B. Stephenson 
. //. Downton . 

C. Wesley 

C. Wesley 
. Mrs. Codner . 

C. Wesley 

T. H. Gill . 

C. Wesley 

J\. Baxter 

Dean Stanley . 
. Dr. O. W. Holmes 

C. Wesley 

. Lou enstern t trans, 
by P. Piisey 

Dr. Thring . 

C. Wesley 
Dr. /. S. B. Monsell 

C. IVesIev 

Dr. Watts 
Miss F. R. Ifavergal 















5 12 



Lord, teach us how to pray aright , . Montgomery 

Lord, that I may learn of Thee C. Wesley 

Lord, Thou hast been our dwelling-place . T. //. Gill 

Lord, Thy ransomed church is waking , Miss Stock 

Lord, Thy word abideth .... Sir H. W. Baker 

Lord, we believe to us and ours C. Wesley 

Lord, we sit and cry to Thee . . . Dean Milman . 

Lord, while for all mankind we pray . . Dr. J. R. Wreford 

Lord, who hast taught to us on earth . . R. Massic 

Lord, whom winds and seas obey . . C. Wesley 

Love divine, all loves excelling C, Wesley 

P. Bliss 

Miss F. R. Havergal 
/. Newton 
C. Wesley 
C. Wesley 
Dr. Watts 
J. E. Vanner . 
Dr. Ray Palmer 
C. Wesley 
C. Wesley 
Dr. F. W. Faber 
C. Wesley 
C. Wesley 

Man of sorrows ! what a name . . 

Master, speak ! Thy servant heareth . 

May the grace of Christ our Saviour . 

Meet and right it is to praise 

Meet and right it is to sing 

Mercy and judgment will I sing . 

Morning comes with light all-cheering 

My faith looks up to Thee . 

My Father knows the things I need 

My Father, my God, I long for Thy love 

My God, how wonderful Thou art 

My God, I am Thine 

My God ! I know, I feel Thee mine . 

My God, I love Thee not because Xavier, trans, by E. Cos-wall 

My God, I thank Thee, who hast made . Miss Procter . 

My God, if I may call Thee mine . . C. Wesley 

My God, my Father, while I stray . . Miss C. Elliott 

My God, the spring of all my joys . . Dr. Wafts 

My heart and voice I raise . . . . B. Rhodes 

My heart is full of Christ, and longs . . C. Wesley 

My heart is resting, O my God . . . Miss Waring . 

My Saviour ! how shall I proclaim Gerhardt, trans, by J. Wesley 

My Saviour, mid life s varied scene 

My Saviour, Thou Thy love to me 

My Shepherd will supply my need 

My soul, inspired with sacred love 

My soul, repeat His praise 

My soul, through my Redeemer s care 

My spirit on Thy care 

My sufferings all to Thee are known . 

Nearer, my God, to Thee . 

None is like Jeshurun s God 

None other Lamb, none other Name . 

Not all the blood of beasts . 

Not from a stock of ours but Thine 

Now, from this instant now, I will 

Now I have found the ground wherein 

Now thank we all our God 

Miss Godwin 
Gerhardt, trans, by J. Wesley 
Dr. Watts 
C. Wesley 
Dr. Watts 
C. Wesley 
H. F. Lyte . 

C. Wesley 


























Mrs. Adams . 430 

C. Wesley . 676 

Miss Rossetti . 520 

Dr. Watts . 166 

C. Wesley . 758 

C. Wesley . 336 
Rothe, trans, by 

J. Wesley 362 
Rinkar( t trans, by Miss 

Winkwortk 19 


Now the day is over . 
Now the labourer s task is o er 
Now the year is crowned with blessing 


S. Baring- Gould 
J. Ellerton 
. Ellen Thorneycroft 
Fowler (Mrs. Felkin) 

O all that pass by, to Jesus draw near . 

3 bless the Lord, my soul . 

O Breath of God, breathe on us now . 

O come, all ye faithful 
C) come and dwell in me 
O come and mourn with me awhile 
O come, O come, Immanuel . 
O come, ye sinners, to your Lord 
O crucified, triumphant Lord 
O day of rest and gladness . 
O disclose Thy lovely face . 
O Father all creating 
O filial Deity \ 

O for a closer walk with God 
O for a heart to praise my God . 
O for a thousand tongues to sing 
O for that tenderness of heart 
O glorious hope of perfect love . 
O God, how often hath Thine car 
O God, most merciful and true . 
O God, my God, my all Thou art 
O God, my hope, my heavenly rest 
O God, my strength and fortitude 
O God of all grace . 
O God of Bethel, by whose hand 
O God of God, in whom combine 
O God, of good the unfathomed sea 
O God of our forefathers, hear 
O God, our help in ages past 
O God, the help of all Thy saints 
O God, the Rock of Ages . 
O God, Thou bottomless abyss 
O God, to whom the faithful dead 
O God, what offering shall I give 
O God, who holdest in Thy hand 

C. Wesley 
Dr. Watts 
A. H. Vim- . 
. Latin, trans, by Oakcley 

C. Wesley 

. Dr. P. W. Faber 
Latin, trans, by Dr. Neale 
C. Wesley 
W. M. Hunting 
Bp. Wordsworth. 
C. Wesley 
J. Ellerton 
C. Wesley 
Caivper . 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
W. M. J hinting 
C. Wesley 

Spanish, trans, by J. Wesley 
C. Wesley 
T. Sternhold , 
C. Wesley 
Dr. Dodd>-idge 
German, trans, by /. Wesley 
Sc heftier, trans, by J. Wesley 
C. Wesley 
Dr. Watts 
E. Osier . 
Bp. Bifkerstetli 
E. Lange, trans, byj. Wesley 

J. Conder 

J. Lange, trans, byj. Wesley 
T. G. Crippen . 
Dr. D odd ridge. 

O happy day that fixed my choice 

O happy home, where Thou art loved the dearest Spiita, 

trans, by Mrs. Findlater 
O heavenly King, look doVn from above . C Wesley 

3 help us, Lord ! each hour of need . . Dean Milman. 

J how blest the hour, Lord Jesus 
O it is hard to work for God 
O Jesu, Source of calm repose 

O Jesus, at Thy feet we wait 
O Jesus, I have promised . 
O Jesus, let me bless Thy name 
O Jesus, let Thy dying cry 

Spitta, trans, bv R. Massie 
. Dr. F. W. Faber 
Freylinghausen, trans, by 
/. Wesley 
C. Wesley 
John E. Bode . 
C. Wesley 
C. Wesley 

2 I, 









5 5 















O Jesus, Lord of heavenly grace . . St. Ambrose, trans. 

byj. Chandler 903 

O Jesus, my hope ..... C". Wesley . 519 

O Jesus, Thou art standing . . . Bp. Hmo . 288 

O joyful sound of gospel grace C. Wesley . 554 

O King of kings, O Lord of hosts . . Dr. Henry Btirton 975 

O King of mercy, from Thy throne on high . T. R. Birks . 623 

O let the prisoners mournful cries . . C. Wesley . 777 

O little town of Bethlehem. . . . Bp. P. Brooks. 864 

O Lord and Master of us all . . . /. G. Whittier. 119 

O Lord, be with us when we sail . . E. A. Dayman 970 

O Lord, how good, how great art Thou . H. F. Lyte . 58 

O Lord, how happy should we be . f. Anstice . 508 

O Lord of all, we bring to Thee . . . Mrs. Armitage. 886 

O Lord of heaven, and earth, and sea . . Bp. Wordsworth 948 

O Lord of hosts, the fight is long . . Mrs. Armitage. 958 

O Lord of hosts, whose glory fills . . Dr. Neale . 659 

O Lord, turn not Thy face away Bp. Heber,from Marckant 329 
O Lord, who by Thy presence hast made light Spitta, trans, by 

R. Massie 914 

O Love divine, how sweet Thou art . . C. Wesley . 416 

O Love divine, that stooped to share . . Dr. 0. W. Holmes 497 

O Love divine ! what hast Thou done . C. Wesley . 160 

O Love of God, how strong and true . . Dr. Bonar . 70 

O Master, let me walk with Thee . . W. Gladden . 605 

O perfect Love, all human thought transcending Mrs. Gurney . 962 

O render thanks to God above . . . Tote and Brady 20 
O sacred Head, once wounded . . Bernard of Clairvaux 

and Gerhardt t trans, by Dr.J. W. Alexander 163 

O Saviour, bless us ere we go . Dr. F. W. Faber 643 

C) Saviour, whom this holy morn . . Bp, Heber . 125 

O Sun of Righteousness, arise C. Wesley (?) . 522 

O that I could, in every place C. Wesley . 457 

O that I could my Lord receive C. Wesley . 559 

O that I could repent C. Wesley . 314 

O that I, first of love possessed C. Wesley . 324 

O that my load of sin were gone C. Wesley . 545 

O that the Lord s salvation . . . H. F. Lyte . 779 

O the bitter shame and sorrow T. Monod . 568 

O Thou before whose presence . . . S.J. Stone . 955 

O Thou eternal Victim, slain C. Wesley . 190 

O Thou God who hearest prayer . . . Dr. B. H. Kennedy 940 

O Thou, our Husband, Brother, Friend . C. Wesley . 708 

O Thou through suffering perfect made . Bp. How . 952 
O Thou to whose all-searching sight . Zinzendorf, trans, by 

/. Wesley . 476 

O Thou who art of all that is . . F. L. Hostner . 413 

O Thou who earnest from above C. Wesley . 588 

O Thou who wouldst not have C. Wesley . 841 

O Thou, whom once they flocked to hear . C. Wesley . 143 
O Thou whose chosen place of birth . . W. S. Peterson and 

Mrs. Armitage 954 

O Thou whose hand hath brought us . . F. W. Goadby. 665 



O timely happy, timely wise tjEK 

O tis enough, my God, my God V w r 

O what hath Jesus bought for me jg 
O what shall I do my Saviour to praise 

3 wondrous power of faithful prayer . c Wes/ev 

O Word of God incarnate . P > 5 

O worship the King, all glorious above . Sir R Grant \ 

Oft I m my heart have said . . C. Wesley - 

Omnipotent Redeemer ! U ^"^ 43 ( J 

Omnipresent God ! whose aid r its P 

On all the earth Thy Spirit shower Altered from Dr IL More & 

On Thee, O God of purity. r 7fc / , 

On wings of living light . K*ff* 6 $ 4 

Once in royal David t city. $L%L , II 7 

Once more the sun is beaming bright . Art%&% ** 

One there is above all others Af / r ^ handl < :r 9<>2 

One thing with all my soul s desire iSZLf? 7 ? 

Onward, brothers, onward UnlnT >J 39<5 

Onward ! Christian soldiers SJB*S!?r. /> 957 

Open, Lord, my inward ear . C w{e\ 4 A S 

Our blest Redeemer, ere He breathed . Miss Aubcr 2? 

Our day of praise is done . . / FI /" ,, *** 

Our Father, at Thy feet we bow. MhRrlifU 4 

Our friendship sanctify and guide Cwjf ?& 

Our Lord is risen from the dead . wtxlZ 

Out of the depth of self-despair . C Westi II* 

Out of the depths I cry to f bee: . Lul^trT^by Mis s 3 * 

Winkworth 514 

Partners of a glorious hope . . c Weslev 

Peace, doubting heart ! my God s I am . c Weslev 

Peace, perfect peace, in this dark world of ,in /,>. Bickerstet k L 

Pierce, fill me with a humble fear CwSZ 4 i 

Pleasant are Thy courts above . /> p /?, j* 6 

Plunged in a gulf of dark despair D r ivi, 

Praise, Lord, for Thee in Zion waits . //. >. /,,/,, 

Praise, my soul, the King of heaven . . H.F.Lvte i 

Praise, O praise our God and King . Sir H W Roto* 

Praise the Lord ! who reigns above C We iJ 93 r 

Praise the Lord ! ye heavens, adore Him Anon ci^i 

Fraase to our God, whose bounteous hand . / EUerton o^ 

Praise to the Holiest in the height Dr f H NrL , a 9 l* 

Praise ye the Lord ! tis good to raise . Dr Wa A 

Pray, without ceasing, pray . C ry,,,.., 

Prayer is the soul s sincere desire . . Monkery . ^ 

Quickened with our immortal Head . . c. Wesley 

Raise the psalm : let earth adoring Archd Ckurinn 
Rejoice and be glad ! the Redeemer hath come Dr. Bonar . 384 



Rejoice for a brother deceased . 
Rejoice, the Lord is King . . 
Riches unsearchable . 
Ride on ! ride on in majesty 
Rock of Ages, cleft for me (3 verses) 
Rock of Ages, cleft for me (4 verses) 

C. Wesley 
C. Wesley 
C. Wesley 
Dean Mil-man. 
Toplady, altered by Cotterill 
Toplady . 

Safe home, safe home in port 

Safely, safely gathered in . 

Safely through another week 

Salvation ! O the joyful sound . . . 

Save me, O God ; for Thou alone 

Saviour, again to Thy dear name we raise . 

Saviour, blessed Saviour .... 

Saviour, breathe an evening blessing . 

Saviour, cast a pitying eye, . . . 

Saviour from sin, I wait to prove 

Saviour of all, to Thee we bow . 

Saviour of all, what hast Thou done . 

Saviour, Prince of Israel s race . 

Saviour, sprinkle many nations . 

Saviour, we know Thou art ... 

Saviour, when in dust to Thee . 

Saviour, while my heart is tender 

See how great a flame aspires 

See Israel s gentle Shepherd stand 

See, Jesu, Thy disciples see 

See the Conqueror mounts in triumph . 

Servant of all, to toil for man 

Shall I, for fear of feeble man . Wincklet 

Shepherd divine, our wants relieve . . 

Shepherd of souls, with pitying eye . . 

Shine Thou upon us, Lord 

Show pity, Lord ; O Lord, forgive 

Shrinking from the cold hand of death 

Since all the downward tracks of time 

Since the Son hath made me free 

Sing praise to God who reigns above 

Sing to the great Jehovah s praise 

Sing we to our conquering Lord 

Sinners, lift up your hearts 

Sinners, obey the gospel word 

Sinners, turn ; why will ye die . 

Sinners, your hearts lift up 

Soldiers of Christ, arise 

Sometimes a light surprises 

Son of God, if Thy free grace 

Sovereign of all the worlds on high 

Sow in the morn thy seed . 

Speed Thy servants, Saviour, speed them 

Spirit blest, who art adored 

Spirit divine ! attend our prayers 

Joseph of the Stitdium, trans, by 
Dr. Neale 

, . . Mrs. Dobree 

/. Newton 
Dr. Watts, in part 
Dr. B. H. Kennedy 
J. Ellerton 
Dr. Thring . 
J. Edmeston 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Bp. Coxe 
C. Wesley 
Sir R. Grant . 
J. Burton 
C. Wesley 
Dr. Doddridge 
C. Wesley 
Bp. Wordsworth 

C. Wesley 

; trans, by J. Wesley 
C. Wesley 
C. Wesley 
/. Ellerton 
Dr. Watts 
C. Wesley 
/. Hei-vey 
C. Wesley 

Schiitz, trans, by Miss Cox 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
C. Wesley 
Cowper . 
C. Wesley 
Dr. Doddridge 
T. Kelly . 
Pollock and others 
Dr. A. Reed . 


1 68 











Spirit of faith, come down . 
Spirit of truth, essential God 
Spirit of truth ! on this Thy day . 
Spirit of wisdom, turn our eyes . 
Spread, O spread, thou mighty word 

Stand, soldier of the cross . 
Stand up ! stand up for Jesus 
Stay, Thou insulted Spirit, stay . 
Stupendous height of heavenly love 
Stupendous love of God most High 
Summer suns are glowing . 
Summoned my labour to renew . 
Sun of my soul, Thou Saviour dear 
Sunset and evening star 
Surrounded by a host of foes 
Sweet is the memory of Thy grace 
Sweet is the sunlight after rain . 
Sweet is the work, my God, my King 
Sweet place ; sweet place alone . 

Take my life, and let it be . 

Talk with us, Lord, Thyself reveal 

Tell it out among the heathen 

Tell me the old, old story . 

Ten thousand times ten thousand 

The Church s one foundation 

The day is past and over . . Aru 

The day of resurrection John of Dan 

The day of wrath, that dreadful day 

The day Thou gavcst, Lord, is ended 

The earth with all her fulness owns 

The foe behind, the deep before 

The God of Abraham praise 

The God of love, to earth lie came 

The God who reigns on high 

The golden gates are lilted up 

The grace of Jesus Christ the Son 

The head that once was crowned with thorns 

The heathen perish ; day by day 

The heavens declare Thy glory, Lord . 

The King of love my Shepherd is 

The Lord, how wondrous are His ways 

The Lord is King, and earth submits . 

The Lord s my Shepherd, I ll not want 

The Lord Jehovah reigns . . . 

The Lord of earth and sky . 

The Lord of Sabbath let us praise 

The morning flowers display their sweets 

The name we still acknowledge . 

The night is come, wherein at last we rest 

The old year s long campaign is o er . 



C. Weslev 


C. Wesley 


Bp. Heber 


Henry A. A aws (?) 


Bahnmaier, trans, bv 

Miss Winkworth 


Bp. Jiickerstclk 


Dr. G. Duffield 


C. ll es/ev 


C. Wesley 


C. ll i-slcv 


lip. Jfow 


C. Weslev 


J. Keble . 


Ford Tennyson 


C. Wesley 


Dr. Wat is 


Dr. Pnnshon 


Dr. Watts 


6 . Grossman . 


.Ifiss F. K. Havergal 


C. Wesley 


Miss F. A . Havergal 


Jfiss Hanky . 


Dean A If or J . 


S.J. Stone 


.s, trans, by Dr. Neale 


s, trans, by Dr. A r eale 


Sir W. Scott . 

8 45 

/. Ellerton 


C. Wesley 


Dr. Neale 


T. Olivers 


C. Wesley 


T. Olivers 


M^rs. Alexander 


C. Wesley 


ns T. Kelly 




Dr. Watts 


. Sir H. W. Baker 


Dr. Watts 

C. Wesley 


Scotch Version 


Dr. Watts 

4 1 

C. Wesley 


S. Wesley, Jun. 


S. Weslev, Jim. 


C. Wesley 


P. Herbert, trans, by 

Miss Winkworth 


S. J. Stone 





The praying Spirit breathe C. Wesley , 

The promise of My Father s love . . Dr. Watts 

The radiant morn hath passed away . . Dr. Thring 

The roseate hues of early dawn . . . Mrs.