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Robert Robinson

1735 - 1790 Hymnal Number: 320 Author of "Come, Thou Fount of Every Blessing" in The Hymnal and Order of Service Robert Robinson was born at Swaffham, Norfolk, in 1735. In 1749, he was apprenticed to a hairdresser, in Crutched Friars, London. Hearing a discourse preached by Whitefield on "The Wrath to Come," in 1752, he was deeply impressed, and after a period of much disquietude, he gave himself to a religious life. His own peculiar account of this change of life is as follows:--"Robertus Michaelis Marineque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24, 1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annos mensesque septem, absolutionem plenam gratuitamque, per sanguinem pretiosum i secula seculorum. Amen." He soon after began to preach, and ministered for some time in connection with the Calvinistic Methodists. He subsequently joined the Independents, but after a short period preferred the Baptist connection. In 1761, he became pastor of a Baptist congregation at Cambridge. About the year 1780, he began to incline towards Unitarianism, and at length his people deemed it essential to procure his resignation. While arrangements for this purpose were in progress he died suddenly at Bingham, in June 1790. He wrote and published a good many works of ability. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ============================= Robinson, Robert, the author of "Come, Thou fount of every blessing," and "Mighty God, while angels bless Thee," was born at Swaffham, in Norfolk, on Sept. 27, 1735 (usually misgiven, spite of his own authority, as Jan. 8), of lowly parentage. Whilst in his eighth year the family migrated to Scarning, in the same county. He lost his father a few years after this removal. His widowed mother was left in sore straits. The universal testimony is that she was a godly woman, and far above her circumstances. Her ambition was to see her son a clergyman of the Church of England, but poverty forbade, and the boy (in his 15th year) was indentured in 1749 to a barber and hairdresser in London. It was an uncongenial position for a bookish and thoughtful lad. His master found him more given to reading than to his profession. Still he appears to have nearly completed his apprenticeship when he was released from his indentures. In 1752 came an epoch-marking event. Out on a frolic one Sunday with like-minded companions, he joined with them in sportively rendering a fortune-telling old woman drunk and incapable, that they might hear and laugh at her predictions concerning them. The poor creature told Robinson that he would live to see his children and grandchildren. This set him a-thinking, and he resolved more than ever to "give himself to reading”. Coincidently he went to hear George Whitefield. The text was St. Matthew iii. 7, and the great evangelist's searching sermon on "the wrath to come" haunted him blessedly. He wrote to the preacher six years later penitently and pathetically. For well nigh three years he walked in darkness and fear, but in his 20th year found "peace by believing." Hidden away on a blank leaf of one of his books is the following record of his spiritual experience, the Latin doubtless having been used to hold it modestly private:— "Robertus, Michaelis Mariseque Robinson filius. Natus Swaffhami, comitatu Norfolciae, Saturni die Sept. 27, 1735. Renatus Sabbati die, Maii 24,1752, per predicationem potentem Georgii Whitefield. Et gustatis doloribus renovationis duos annosque septem absolutionem plenam gratuitamque, per sanguinem pretiosum Jesu Christi, inveni (Tuesday, December 10, 1755) cui sit honor et gloria in secula seculorum. Amen." Robinson remained in London until 1758, attending assiduously on the ministry of Gill, Wesley, and other evangelical preachers. Early in this year he was invited as a Calvinistic Methodist to the oversight of a chapel at Mildenhall, Norfolk. Thence he removed within the year to Norwich, where he was settled over an Independent congregation. In 1759, having been invited by a Baptist Church at Cambridge (afterwards made historically famous by Robert Hall, John Foster, and others) he accepted the call, and preached his first sermon there on Jan. 8, 1759, having been previously baptized by immersion. The "call" was simply "to supply the pulpit," but he soon won such regard and popularity that the congregation again and again requested him to accept the full pastoral charge. This he acceded to in 1761, alter persuading the people to "open communion." In 1770 he commenced his abundant authorship by publishing a translation from Saurin's sermons, afterwards completed. In 1774 appeared his masculine and unanswerable Arcana, or the Principles of the Late Petitioners to Parliament for Relief in the matter of Subscription. In 1776 was published A Plea for the Divinity of our Lord Jesus Christ in a Pastoral Letter to a Congregation of Protestant Dissenters at Cambridge. Dignitaries and divines of the Church of England united with Nonconformists in lauding this exceptionally able, scholarly, and pungently written book. In 1777 followed his History and Mystery of Good Friday. The former work brought him urgent invitations to enter the ministry of the Church of England, but he never faltered in his Nonconformity. In 1781 he was asked by the Baptists of London to prepare a history of their branch of the Christian Church. This resulted, in 1790, in his History of Baptism and Baptists, and in 1792, in his Ecclesiastical Researches. Other theological works are included in the several collective editions of his writings. He was prematurely worn out. He retired in 1790 to Birmingham, where he was somehow brought into contact with Dr. Priestley, and Unitarians have made much of this, on exceedingly slender grounds. He died June 9, 1790. His Life has been fully written by Dyer and by William Robinson respectively, both with a bias against orthodoxy. His three changes of ecclesiastical relationship show that he was somewhat unstable and impulsive. His hymns are terse yet melodious, evangelical but not sentimental, and on the whole well wrought. His prose has all…that vehement and enthusiastic glow of passion that belongs to the orator. (Cf. Dyer and Robinson as above, and Gadsby's Memoirs of Hymn-Writers(3rd ed., 1861); Belcher's Historical Sketches of Hymns; Millers Singers and Songs of the Church; Flower's Robinson's Miscellaneous Works; Annual Review, 1805, p. 464; Eclectic Review, Sept. 1861. [Rev. A. B. Grosart, D.D., LL.D.] --John Julian, Dictionary of Hymnology (1907)

Annie S. Hawks

1835 - 1918 Hymnal Number: 462 Author of "I Need Thee Every Hour" in The Hymnal and Order of Service Hawks, Annie Sherwood. Mrs. Hawks was born in Hoosick, N. Y., May 28, 1835, and has resided for many years at Brooklyn. Her hymns were contributed to Bright Jewels, Pure Gold, Boyal Diadem, Brightest and Best, Temple Anthems, Tidal Wave, and other popular Sunday School hymnbooks. They include "I need Thee every hour" (written April, 1872), "Thine, most gracious Lord," "Why weepest thou? Whom seekest thou?" and others of the same type. --John Julian, Dictionary of Hymnology (1907) ==============

John S. B. Monsell

1811 - 1875 Person Name: John Samuel Bewley Monsell Hymnal Number: 285 Author of "Lord of the Living Harvest" in The Hymnal and Order of Service John Samuel Bewley Monsell (b. St. Colomb's, Londonderry, Ireland, 1811; d. Guilford, Surrey, England, 1875) was educated at Trinity College in Dublin and served as a chaplain and rector of several churches in Ireland after his ordination in 1835. Transferred to England in 1853, he became rector of Egham in Surrey and was rector of St. Nicholas Church in Guilford from 1870 until his death (caused by a construction accident at his church). A prolific poet, Monsell published his verse in eleven volumes. His three hundred hymns, many celebrating the seasons of the church year, were issued in collections such as Hymns and Miscellaneous Poems (1837), Spiritual Songs (1857), Hymns of Love and Praise (1863), and The Parish Hymnal (1873). Bert Polman =============================== Monsell, John Samuel Bewley, L.L.D., son of Thomas Bewley Monsell, Archdeacon of Londonderry, was born at St. Columb's, Londonderry, March 2,1811, and educated at Trinity College, Dublin (B.A. 1832, LL.D. 1856). Taking Holy Orders in 1834, "he was successively Chaplain to Bishop Mant, Chancellor of the diocese of Connor, Rector of Ramoan, Vicar of Egham, diocese Worcester, and Rector of St. Nicholas's, Guildford. He died in consequence of a fall from the roof of his church, which was in the course of rebuilding, April 9, 1875. His prose works include Our New Vicar, 1867; The Winton Church Catechist, &c. His poetical works are:— (1) Hymns and Miscellaneous Poems, Dublin, W. Curry, Jun., & Co., 1837; (2) Parish Musings, or Devotional Poems, 1850; (3) Spiritual Songs for the Sundays and Holy Days throughout the Year. 1857 (People's Ed., 1875); (4) His Presence, not His Memory, 1855, 1858; (5) Hymns of Love and Praise for the Church's Year, 1863 (2nd ed. 1866); (6) The Passing Bell; Ode to The Nightingales, and Other Poems, 1867; (7) Litany Hymns, 1869; (8) The Parish Hymnal after the Order of The Book of Common Prayer, 1873; (9)Watches by the Cross, 1874; (10) Simon the Cyrenian; and Other Poems; (11) Nursery Carols. In these works several hymns which appeared in the earlier books are repeated in the later, and thus at first sight his compositions seem to be more in number than they really are. The total amounts to nearly 300, and of these about one-fourth are in common use. The most popular of these are, "God is love; that anthem olden"; "God of that glorious gift of grace"; "Holy offerings, rich and rare"; “Lord of the living harvest"; "Mighty Father, Blessed Son"; and "Sing to the Lord a joyful song." In addition to those which are annotated under their respective first lines, the following are in common use:— i. Appeared in his Hymns and Miscellaneous Poems, Dublin, 1837. 1. Birds have their quiet nests. Humility of Christ. 2. Dark and dim the day-light rose. Good Friday. 3. Friend of the friendless and the lone. Jesus, the Friend. 4. My God, what wondrous love was Thine. Whitsuntide. 5. O for a heart more fervent. Holiness desired. 6. O for the time when on the world. Missions. 7. The springtide hour brings leaf and flower. Spring. 8. This day the Lord is risen. Easter. 9. When cold our hearts and far from Thee. Teach us to Pray. 10. Why restless, why so weary? Providence. 11. Yes, I do feel, my God, that I am Thine. Assurance. ii. Appeared in his Parish Musings, 1850. 12. In Thee, my [O] God, will we rejoice. Trust in God. 13. Lord, dependent on Thy promise. Holy Baptism. 14. Members of Christ, Children of God. Confirmation. 15. So teach me, Lord, to number. The Old and New Year. 16. Soon [soon] and for ever. Death anticipated. 17. The broken, contrite heart oppress'd. Promises of God. 18. Thou art near, yes, Lord, I feel it. Divine Support. 19. Would'st thou learn the depths of sin? Passiontide. iii. Appeared in his Spiritual Songs, 1857. 20. A few bright leaders of her host. All Saints. 21. A happy, happy [merry, merry] Christmas. New Year's Day. 22. Blessed hope, that we the fallen [sinful]. Hope. 23. Heart in heart, and hand in hand. SS. Simon and Jude. 24. Jesus, my loving Lord! I know. Resignation. 25. Last Sunday of the work-day year. Sunday after Christmas Day. 26. Loved by God the Father. Holy Baptism. 27. Mercy, mercy, God the Father. Lent. 28. My head is low, my heart is sad. Confirmation. (Penitential.) 29. Oft doth the Christian's heart inquire. Christian Duty. 30. 0 God, most mighty, listen now. Charities. From "When languid frame or throbbing pulse." 31. 0 holy Sabbath day. Sunday. 32. 0 Lord, what records of Thy love. St. Barnabas. Sometimes, “Lord God, what records of Thy love." 33. 0 love, divine and golden. Holy Matrimony. From this, "Love divine and tender" is taken. 34. One lesson more the Church must learn. Waiting on God. From this, “One lesson Christ His own would teach" is taken. 35. Proudly in his [the] hall of judgment. Tuesday before Easter. 36. Sinful, sighing to be blest. Lent. 37. The Church of God, with equal care. St. James. 38. The journey done; The rest begun. Burial. 39. The simple trust that can confide. Trust. 40. Weary and sad, a wanderer from Thee. Lent. iv. Appeared, in his Hymns of Love and Praise, 1863, and 2nd ed., 1866. 41. Bounteous blesser of the seedtime. Sexagesima. Seed Time. 42. Brightly hopeful for the future. God's mercy through life. 43. Christ is risen! Alleluia! Easter. 44. Come and deck the grave with flowers. Easter Eve. 45. Fight the good fight with all thy might. Fight of Faith. 46. Holy Spirit, long expected. Whitsuntide. 47. Hours and days and months and years. The Circumcision. 48. I have no comfort but Thy love. The Comfort of Love. 49. I knew Thee in the land of drought. A Song of Love. 60. I think of Thee, my God by night. Evening. 61. Jesu, gentle Sufferer, say. Good Friday. 52. Labouring and heavy-laden. Lent. 53. Light of the world, we hail Thee. Missions. 54. Lord, to whom except to Thee? Holy Communion. 55. My sins, my sins, my Saviour. Ash Wednesday. 56. O'er the distant mountains breaking. Second Advent. 57. Other Name than our dear Lord's. Jesus All and in All. 58. Pity on us, heavenly Father. Litany Hymn for Lent. 59. Praise the Lord, rejoice, ye Gentiles. Advent, or Missions. 60. Rest of the weary, joy of the sad. Jesus, the Saviour and Friend. 61. Shadow of a mighty Rock. Jesus, the Rock of Ages. 62. Sing, 0 heaven; 0 earth rejoice. Ascension. 63. Sweet is the gentle voice of spring. Seed Time. 64. Sweet is Thy mercy, Lord. Divine Mercy. 65. Teach me to do the thing that pleaseth Thee. Divine Teaching. 66. The good old times, how glorious. Advent. 67. The world may in its wealth delight. Rejoicing in the Lord. An altered form of "Let others in their wealth delight." 68. Though Thou slay me, I will trust. Faith. 69. To Christ the Lord! The Incarnate Word. Christmas. 70. When I had wandered from His fold. The Love of God. v. Appeared in his Litany Hymns, 1869. 71. Lay the precious body, In the quiet grave. Burial. 72. My sins have taken such a hold on me. Litany of Repentance. vi. Appeared in his Parish Hymnal, 1873. 73. I hunger and I thirst. Septuagesima. Dr. Monsell’s hymns are as a whole bright, joyous, and musical; but they lack massiveness, concentration of thought, and strong emotion. A few only are of enduring excellence. --John Julian, Dictionary of Hymnology 1907 ===================== Monsell, J, S. B., p. 762, ii. Additional hymns in common use include:— 1. Blessed Lord, Who, till the morning. Holy Scriptures. From his Spiritual Songs, 1857. 2. Christ incarnate in His poor. Christ in His Poor. From his Hymns of Love and Praise, 1863. 3. We ask for life, and mean thereby. Life and Work. From his Hymns of Love and Praise, 1863. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ==================== Monsell, J. S. B. Since the article on pp. 762-3 was written, copies of the original editions of Dr. Monsell's works have come into our hands, and from them we have to make the following corrections, the numbers following being those given to the first lines of the hymns on pp. 762-3:— 15. So teach me, &c. Hymns and Misc. Poems, 1837, p. 30. 17. The broken, &c. Hymns and Misc. Poems, 1837, p. 49. 18. Thou art near, &c. Hymns and Misc. Poems, 1837, p. 21. 19. Would'st thou, &c. Hymns and Misc. Poems, 1837, p. 14. 26. Loved by God, &c. Parish Hymnal, 1873, No. 181. 27. Mercy, mercy, &c. Prayers and Litanies, 1861, p. 119. 28. My head is low, &c. Hymns of Love and Praise, 1866, p. 125. 33. O Love divine, &c. Hymns of Love and Praise, p. 131. 38. The journey done, &c. Hymns of Love and Praise, p. 134. 40. Weary and sad, &c. Parish Hymnal, 1873, No. 209. 41-50. Hymns of Love and Praise, 1863. 51. See "Day of loss," &c, p. 282, i. 52. Labouring, &c. Prayers and Litanies, 1861, p. 116. 53-57. Hymns of Love and Praise, 1863. 58. Pity on us, &c. Prayers and Litanies, 1861, p. 125. 59. Praise the Lord, &c. Hymns of Love and Praise, 1863, p. 13. 60. 61, 62, 64, 65. Prayers and Litanies, 1861. 63, 66-70. Hymns of Love and Praise, 1863. 72. My sins, &c. Hymns of Love and Praise, 1866, p. 34. 73. I hunger, &c. Hymns of Love and Praise, 1866, p. 128. It will be seen from this list of additions and corrections that Dr. Monsell multiplied his works by giving much the same material under new titles, and that his Prayers and Litanies of 1861 were unknown to us when the original article was written. "We can sincerely add that few hymn writers are so perplexing to the annotator as Dr. Monsell. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907)

Martin Rinkart

1586 - 1649 Hymnal Number: 299 Author of "Now Thank We All Our God" in The Hymnal and Order of Service Rinkart, Martin, son of Georg Rinkart or Rinckart, cooper at Eilenburg on the Mulde, Saxony, was born at Eilenburg, April 23, 1586.* After passing through the Latin school at Eilenburg, he became, in Nov., 1601, a foundation scholar and chorister of the St. Thomas's School at Leipzig. This scholarship also allowed him to proceed to the University of Leipzig, where he matriculated for the summer session of 1602, as a student of Theology; and after the completion of his course he remained for some time in Leipzig (he did not take his M.A. till 1616). In March 1610 he offered himself as a candidate for the post of diaconus at Eilenburg, and was presented by the Town Council, but the Superintendent refused to sanction this arrangement, nominally on the ground that Rinkart was a better musician than theologian, but really because he was unwilling to have a colleague who was a native of Eilenburg, and who appeared to have a will of his own. Rinkart, not wishing to contest the matter, applied for a vacant mastership in the gymnasium at Eisleben, and entered on his duties there in the beginning of June, 1610, as sixth master, and also cantor of the St. Nicholas Church. After holding this appointment for a few months, he became diaconus of St. Anne's Church, in the Neustadt of Eisleben, and began his work there May 28, 1611; and then became pastor at Erdeborn and Lyttichendorf (Lütjendorf), near Eisleben, entering on his duties there on Dec. 5, 1613. Finally he was invited by the Town Council of Eilenburg to become archidiaconus there, and in Nov. 1617 came into residence at Eilenburg. He died at Eilenburg, Dec. 8, 1649. A memorial tablet to his memory, affixed to the house where he lived, was unveiled at Eilenburg on Easter Monday, April 26, 1886. (Martin Rinkart’s Geistliche Lieder, ed., with a biographical introduction, and an extensive bibliography, by Heinrich Rembe and Johannes Linke, D.D., Gotha, F. A. Perthes, 1886; K. Goedeke's Grundris, vol. iii., 1887, pp. 169, 211, &c.) The greater part of Rinkart's professional life was passed amid the horrors of the Thirty Years War. Eilenburg being a walled town became a refuge for fugitives from all around, and being so overcrowded, not unnaturally suffered from pestilence and famine. During the great pestilence of 1637 the Superintendent went away for change of air, and could not be persuaded to return; and on Aug. 7 Rinkart had to officiate at the funerals of two of the town clergy and two who had had to leave their livings in the country. Rinkart thus for some time was the only clergyman in the place, and often read the service over some 40 to 50 persons a day, and in all over about 4,480. At last the refugees had to be buried in trenches without service, and during the whole epidemic some 8,000 persons died, including Rinkart's first wife, who died May 8, 1637. The next year he had an epidemic of marriages to encounter, and himself fell a victim on June 24. Immediately thereafter came a most severe famine, during which Rinkart's resources were strained to the uttermost to help his people. Twice also he saved Eilenburg from the Swedes, once in the beginning of 1637, and again in 1639 (see p. 319, i.). Unfortunately the services he rendered to the place seemed to have made those in authority the more ungrateful, and in his latter years he was much harassed by them in financial and other matters, and by the time that the long-looked-for peace came (Oct. 24, 1648) he was a worn-out and prematurely aged man. Rinkart was a voluminous writer and a good musician, but a considerable number of his books seem to have perished, and others survive only in single copies. He early began to write poetry, and was crowned as a poet apparently in 1614. Among other things he wrote a cycle of seven so-called "Comedies," or rather dramas, on the Reformation Period, suggested by the centenary of the Reformation in 1617. Three of these were printed respectively in 1613, 1618, and 1625, and two of them were acted in public. Rinkart's hymns appeared principally in the following works:— (1) Jesu Hertz-Büchlein. This was completed in 1630, and first published at Leipzig in 1636. No copy is now known. The second edition, published at Leipzig, 1663, is in the Royal Library at Hannover. (2) Der Meissnische Thränen Saat, Leipzig, 1637. In the Royal Library at Berlin. (3) xlv. Epithalami Salomoneo—Sulamitici cantica canticorum . . . Leibliche Geistliche und Uimmlische Braut Messe, Leipzig, 1642. In Wolfenbüttel Library. (4) Catechismus-wolthaten, und Catechismus-Lieder, Leipzig, 1645. In the Berlin Library. Dr. Linke, 1886, as above, gives a list of the first lines of all the hymns in the works of Rinkart which have come under his notice, and prints a selection from them, including 66 in all. The best of them are characterised by a true patriotism, a childlike devotion to God, and a firm confidence in God's mercy, and His promised help and grace. A few passed into the German hymn-books. Those which have been translated into English are:— 1. Alleluja, Lob, Preis und Ehr. This hymn… seems to be based on two hymns, beginning with the same first line, and both found in Rinkart's Braut Messe, 1642. Dr. Linke does not print the full text. (See Blätter für Hymnologie, 1886, p. 91.) ii. Nun danket alle Gott. Thanksgiving. The oldest text now accessible is in J. Crüger's Praxis, 1648, No. 183, in 3 stanzas of 8 lines; also in the Crüger-Runge Gesang-Buch, 1653, No. 187. It is also in Rinkart's Jesu Hertz-Büchlein, 1663, where the text slightly varies, and is entitled "Grace" ("Tisch-Gebetlein," i.e. a short prayer at table). There does not seem any good reason for supposing that it did not appear in the first ed., 1636, of the Hertz-Büchlein, and in any case it has no connection with the Peace of Westphalia. (A good specimen of the way in which stories of hymns are manufactured is in the Sunday at Home, Aug., 1888, p. 539, where a full and particular account is given of its legendary origin in Nov. 1648.) It is founded on Ecclesiasticus 1. 22-24; and st. i., ii. are indeed little more than a paraphrase of these verses, st. iii. being a version of the Gloria Patri. The fact that the regimental chaplains, when holding the special service of thanksgiving for the conclusion of the peace, were commanded to preach from this passage, may have suggested the theory that Rinkart's hymn was written for the same occasion. It gradually came into general use, successfully survived the period of Rationalism, and is now to be found in every German hymnbook, e.g. in the Berlin Geistliche Lieder, ed. 1863, No. 1022. It may be called the German Te Deum, and as such is used at all national festivals or special occasions of thanksgiving. It was recently used at the festal celebration of the completion of Cologne Cathedral, on Aug. 14, 1880, at the laying of the foundation stone of the new Reichstags building in Berlin, by the Emperor William, June 9, 1884, &c. The fine melody (set to the hymn in Hymns Ancient & Modern and most recent English collections) appears in the Praxis, 1648 (Crüger's Kirchenmelodien, 1649, No. 94), and in the Crüger-Runge Gesang-Buch, 1653, is marked with Crüger's initials. It has been described as adapted from a melody by Lucas Marenzo (choirmaster at Rome, who died 1598), or as adapted from a motet by Rinkart; but to prove either statement, very little evidence is forthcoming. The translations of the hymn into English are:— 1. Let all men praise the Lord. This is a tr. of st. i., iii., by Alfred Novello, as part of his version of the word-book to Mendelssohn's Lobgesang, or Hymn of Praise, 1843, p. 89. This form has passed into a number of hymnals, including the New Congregational Hymn Book, 1859; Dale's English Hymn Book 1874, and others. In the Baptist Hymnal, 1879, a tr. of st. ii. is added, of which 11. 1—4 are from Miss Winkworth's translation. 2. Now praise the Lord on high. In full as No. 53 in the Dalston Hospital Hymn Book, 1848. This appears to be the version which Kübler, in his Historical Notes to the Lyra Germanica, 1865, p. 247, says was made by Baron C. K. J. von Bunsen, for the opening of the German Hospital at Dalston, on Oct. 15, 1845. 3. Now let us all to God. In full, by A. T. Russell, as No. 201, in his Psalms & Hymns, 1851. 4. 0 let us praise the Lord, From hearts by true love guided. This is No. 240 in the Winchester Church Hymn Book, 1857, and seems to be intended as a paraphrase of the German. 5. Now thank we all our God. A full and very good translation by Miss Winkworth, in her Lyra Germanica, 2nd Serv. 1858, p. 145, repeated in her Chorale Book for England, 1863, No. 11, and her Christian Singers, 1869, p. 181. It has been included in many recent English and American hymnals, e. g. Hymns Ancient & Modern, 1861; People's Hymnal, 1867; Congregational Hymnal, 1887, &c, and in America in the Episcopal Hymnal, 1871; Presbyterian Hymnal, 1874, and many others, generally in full and unaltered. 6. Now all give thanks to God. In full as No. 264 in the Anglican Hymn Book, 1868 (1871, No. 307), marked as a versification by R. C. Singleton. Repeated in J. L. Porter's Collection, 1876. 7. Now all men thank ye God. In full by T. E. Brown, as No. 37 in the Clifton College Hymn Book, 1872. Other translations are:— (l) "Now let us praise the Lord." In full by J. C. Jacobi, 1722, p. 85 (1732, p. 144), repeated, altered, in the Moravian Hymn Book, 1754 to 1886. (2) "Now all, to God give thanks." By Dr. H. Mills, in the Evangelical Review, Gettysburg, 1851, p. 293, and his Horae Germanica, 1856, p. 14. (3) "Lift heart, and hands, and voice." By Miss Cox, 1864, p. 239. (4) “Now all give thanks to God." By J. D. Burns, 1869, p. 252. (5) “All hearts and tongues and hands." By N. L. Frothingham, 1870, p. 212. iii. So fahr ich hin mit Freuden. For the Dying. In his Meissnische Thränen-Saat, 1637, No. 24, p. 19, in 5 st.anzas of 8 lines, entitled "Even the same, and her soul-rejoicing Farewell Hymn. On May 8." St. i. is, "So fahr ich hin mit Frewden Aus diesem Jammerthal, Aus Angst, Gefahr und Leiden In Himmels-Frewden Saal, Da wir und alle Frommen Durch Gottes Wundermacht Zusaminen wiederkominen: In des zu guter Nacht." The title refers to the preceding hymn, which is in 19 stanzas, the initials of the stanzas forming the acrostic Christina Rinckardi. Dr. Linke abridges it and misprints the title, which is:— "Die Teutsche Jobs-Schwester (Christina M. Rinckart's Hertzgetrewe Ehe- und Creutz-genossin) und ihr Tagliches und behägliches Trost Lied. Aus ihrem längst erwählten und am 10. [not 30] Tage des Trosthühlen Meyen dieses 1637. Jahres zum letzten Ehrengedächtniss abgehandelten Leich-Text: des 77. Psalms." From this it is clear that both hymns are in memory of his wife, that she died on May 8, 1637, and that her funeral sermon was preached by her husband on May 10, 1637. The form translation into English is the greatly altered, or rather practically new text. [Rev. James Mearns, M.A.] * His own statement was that he “was born Anno 1586, Jubilate Sunday, on St. George's day, which was the 23rd of April, between 6 and 7 a.m." In 1586 however Jubilate S. (3rd Sunday after Easter) fell on April 24, while St. George's day is April 23. The entry in the Registers at Eilenburg says that he was baptised "Monday after Jubilate, the 25th of April," which is quite correct. --John Julian, Dictionary of Hymnology (1907)

Elizabeth Mills

1805 - 1829 Person Name: Elizabeth K. Mills Hymnal Number: 619 Author of "We Speak of the Realms of the Blest" in The Hymnal and Order of Service Mills, Elizabeth, née King, daughter of Philip King, was born at Stoke Newington in 1805; married to Thomas Mills, M.P., and died at Finsbury Place, London, April 21, 1829. Her popular hymn:— We speak of the realms of the blest. [Heaven] is thus annotated in Miller's Singers and Songs, &c, 1869, p. 483: "We are much indebted to John Remington Mills, Esq., M.P. for information about this hymn, written by his accomplished relative. The original has 6 st. and was composed after reading ‘Bridges on the 119th Psalm' (on ver. 44, p. 116), ‘We speak of heaven, but oh! to be there.' . . . Already deservedly a favourite, new interest will be added to this hymn when we know that the authoress was early called to ‘the realms of the blest,' of which she sang so sweetly, and that she wrote this hymn a few weeks before her death." The text of this hymn is usually given in an imperfect form. The corrections are supplied by W. F. Stevenson in his Hymns for Church and Home, 1873, "Children's Hymns," No. 151, and the note thereon. Few children's hymns have been received with more favour. It is found in almost every hymn-book published for Children in Great Britain and America during the last fifty years. In some collections it begins, "We sing of the land of the blest"; and in others,"We talk of the land of the blest," --John Julian, Dictionary of Hymnology (1907)

Frederick Whitfield

1829 - 1904 Hymnal Number: 450 Author of "I Need Thee, Precious Jesus" in The Hymnal and Order of Service Whitfield, Frederick, B.A., son of H. Whitfield, was born at Threapwood, Shropshire, Jan. 7, 1829, and educated at Trinity College, Dublin, where he took his B.A. in 1859. On taking Holy Orders, he was successively curate of Otley, vicar of Kirby-Ravensworth, senior curate of Greenwich, and Vicar of Stanza John's, Bexley. In 1875 he was preferred to St. Mary's, Hastings. Mr. Whitfield's works in prose and verse number upwards of thirty, including Spiritual unfolding from the Word of Life; Voices from the Valley Testifying of Jesus; The Word Unveiled; Gleanings from Scripture, &c. Several of his hymns appeared in his Sacred Poems and Prose, 1861, 2nd Series, 1864; The Casket, and Quiet Hours in the Sanctuary. The hymn by which he is most widely known is I need Thee, precious Jesu.” Other hymns by him in common use include:~ 1. I have a Great High Priest above. Christ the High Priest. 2. I saw the Cross of Jesus. The Cross. 3. In spirit, Lord, we meet Thee now. Missions. This was written at the request of the Committee of the Irish Church Missions for one of their annual meetings in London. 4. Jesus, Thou Name of magic power. The Name of Jesus. Sometimes given as "Jesus, Thou Name of power divine." 5. The sprinkled blood is speaking. The Blood of Christ. 6. There is a day I long to see. Heaven Anticipated. 7. There is a Name I love to hear. The Name of Jesus. Published in 1855 in hymnsheets and leaflets in various languages. From this the hymn “Jesus, the Name I love so well" is taken. 8. There's naught on earth to rest upon. God Unchangeable. 9. When dead in sin and far from God. Redemption. All these hymns, with the exception of No. 3, are in his Sacred Poems and Prose, 1861, and several of them have been printed as leaflets, and set to special music. The Sacred Poems, &c, contains 26 hymns, some of which are of considerable merit. -- John Julian, Dictionary of Hymnology (1907)

St. Bernard of Clairvaux

1090 - 1153 Person Name: Bernard of Clairvaux Hymnal Number: 139 Author of "Jesus, the Very Thought of Thee " in The Hymnal and Order of Service Bernard of Clairvaux, saint, abbot, and doctor, fills one of the most conspicuous positions in the history of the middle ages. His father, Tecelin, or Tesselin, a knight of great bravery, was the friend and vassal of the Duke of Burgundy. Bernard was born at his father's castle on the eminence of Les Fontaines, near Dijon, in Burgundy, in 1091. He was educated at Chatillon, where he was distinguished for his studious and meditative habits. The world, it would be thought, would have had overpowering attractions for a youth who, like Bernard, had all the advantages that high birth, great personal beauty, graceful manners, and irresistible influence could give, but, strengthened in the resolve by night visions of his mother (who had died in 1105), he chose a life of asceticism, and became a monk. In company with an uncle and two of his brothers, who had been won over by his entreaties, he entered the monastery of Citeaux, the first Cistercian foundation, in 1113. Two years later he was sent forth, at the head of twelve monks, from the rapidly increasing and overcrowded abbey, to found a daughter institution, which in spite of difficulties and privations which would have daunted less determined men, they succeeded in doing, in the Valley of Wormwood, about four miles from the Abbey of La Ferté—itself an earlier swarm from the same parent hive—on the Aube. On the death of Pope Honorius II., in 1130, the Sacred College was rent by factions, one of which elected Gregory of St. Angelo, who took the title of Innocent II., while another elected Peter Leonis, under that of Anacletua II. Innocent fled to France, and the question as to whom the allegiance of the King, Louie VI., and the French bishops was due was left by them for Bernard to decide. At a council held at Etampes, Bernard gave judgment in favour of Innocent. Throwing himself into the question with all the ardour of a vehement partisan, he won over both Henry I., the English king, and Lothair, the German emperor, to support the same cause, and then, in 1133, accompanied Innocent II., who was supported by Lothair and his army, to Italy and to Rome. When Lothair withdrew, Innocent retired to Pisa, and Bernard for awhile to his abbey of Clairvaux. It was not until after the death of Anacletus, the antipope, in January, 1138, and the resignation of his successor, the cardinal-priest Gregory, Victor II., that Innocent II., who had returned to Rome with Bernard, was universally acknowledged Pope, a result to which no one had so greatly contributed as the Abbot of Clairvaux. The influence of the latter now became paramount in the Church, as was proved at the Lateran Council of 1139, the largest council ever collected together, where the decrees in every line displayed the work of his master-hand. After having devoted four years to the service of the Pope, Bernard, early in 1135, returned to Clairvaux. In 1137 he was again at Rome, impetuous and determined as ever, denouncing the election of a Cluniac instead of a Clairvaux monk to the see of Langres in France, and in high controversy in consequence with Peter, the gentle Abbot of Cluny, and the Archbishop of Lyons. The question was settled by the deposition by the Pope of the Cluniac and the elevation of a Clairvaux monk (Godfrey, a kinsman of St. Bernard) into his place. In 1143, Bernard raised an almost similar question as to the election of St. William to the see of York, which was settled much after the same fashion, the deposition, after a time, if only for a time, of William, and the intrusion of another Clairvaux monk, Henry Murdac, or Murduch, into the archiepiccopal see. Meantime between these two dates—in 1140—the condemnation of Peter Abilaid and his tenets, in which matter Bernard appeared personally as prosecutor, took place at a council held at Sens. Abelard, condemned at Sens, appealed to Rome, and, resting awhile on his way thither, at Cluny, where Peter still presided as Abbot, died there in 1142. St. Bernard was next called upon to exercise his unrivalled powers of persuasion in a very different cause. Controversy over, he preached a crusade. The summer of 1146 was spent by him in traversing France to rouse the people to engage in the second crusade; the autumn with a like object in Germany. In both countries the effect of his appearance and eloquence was marvellous, almost miraculous. The population seemed to rise en masse, and take up the cross. In 1147 the expedition started, a vast horde, of which probably not a tenth ever reached Palestine. It proved a complete failure, and a miserable remnant shared the flight of their leaders, the Emperor Conrad, and Louis, King of France, and returned home, defeated and disgraced. The blame was thrown upon Bernard, and his apology for his part in the matter is extant. He was not, however, for long to bear up against reproach; he died in the 63rd year of his age, in 1153, weary of the world and glad to be at rest. With the works of St. Bernard, the best ed. of which was pub. by Mabillon at Paris in the early part of the 18th cent. (1719), we are not concerned here, except as regards his contributions, few and far between as they are, to the stores of Latin hymnology. There has been so much doubt thrown upon the authorship of the hymns which usually go by his name,—notably by his editor, Mabillon himself,—that it is impossible to claim any of them as having been certainly written by him; but Archbishop Trench, than whom we have no greater modern authority on such a point, is satisfied that the attribution of them all, except the "Cur mundus militat," to St. Bernard is correct. "If he did not write," the Archbishop says, "it is not easy to guess who could have written them; and indeed they bear profoundly the stamp of his mind, being only inferior in beauty to his prose." The hymns by which St. Bernard is best known as a writer of sacred poetry are: (1.) "Jesu duicis memoria," a long poem on the " Name of Jesus"—known as the "Jubilus of St. Bernard," and among mediaeval writers as the " Rosy Hymn." It is, perhaps, the best specimen of what Neale describes as the "subjective loveliness " of its author's compositions. (2.) "Salve mundi Salutore," an address to the various limbs of Christ on the cross. It consists of 350 lines, 50 lines being addressed to each. (3.) "Laetabundus, exultet fidelis chorus: Alleluia." This sequence was in use all over Europe. (4.) "Cum sit omnis homo foenum." (5.) " Ut jucundas cervus undas." A poem of 68 lines, and well known, is claimed for St. Bernard by Hommey in his Supplementum Patrum, Paris, 1686, p. 165, but on what Archbishop Trench, who quotes it at length, (Sac. Lat. Poetry, p. 242,) deems " grounds entirely insufficient." (6.) " Eheu, Eheu, mundi vita," or " Heu, Heu, mala mundi vita." A poem of nearly 400 lines, is sometimes claimed for St. Bernard, but according to Trench, “on no authority whatever." (7.) “O miranda vanitas." This is included in Mabillon's ed. of St. Bernard's Works. It is also attributed to him by Rambach, vol. i. p. 279. Many other hymns and sequences are attributed to St. Bernard. Trench speaks of a " general ascription to him of any poems of merit belonging to that period whereof the authorship was uncertain." Hymns, translated from, or founded on, St. Bernard's, will be found in almost every hymnal of the day, details of which, together with many others not in common use, will be found under the foregoing Latin first lines. -John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

John Henry Newman

1801 - 1890 Person Name: John H. Newman Hymnal Number: 344 Author of "Lead, Kindly Light" in The Hymnal and Order of Service Newman, John Henry , D.D. The hymnological side of Cardinal Newman's life and work is so small when compared with the causes which have ruled, and the events which have accompanied his life as a whole, that the barest outline of biographical facts and summary of poetical works comprise all that properly belongs to this work. Cardinal Newman was the eldest son of John Newman, and was born in London, Feb. 21, 1801. He was educated at Ealing under Dr. John Nicholas, and at Trinity College, Oxford, where he graduated in honours in 1820, and became a Fellow of Oriel in 1822. Taking Holy Orders in 1824, he was for a short time Vice-Principal of St. Alban's Hall, and then Tutor of Oriel. His appointment to St. Mary's, Oxford, was in the spring of 1828. In 1827 he was Public Examiner, and in 1830 one of the Select University Preachers. His association with Keble, Pusey, and others, in what is known as "The Oxford Movement," together with the periodical publication of the Tracts for the Times, are matters of history. It is well known how that Tract 90, entitled Bernards on Certain Passages in the Thirty-nine Articles, in 1841, was followed by his retirement to Littlemore; his formal recantation, in February, 1843, of all that he had said against Rome; his resignation in September of the same year of St. Mary's and Littlemore; and of his formal application to be received into the communion of the Church of Rome, Oct. 8, 1845. In 1848 he became Father Superior of the Oratory of St. Philip Neri, at Birmingham; in 1854 Rector of the newly founded Roman Catholic University at Dublin; and in 1858 he removed to the Edgbaston Oratory, Birmingham. In 1879 he was created a Cardinal, and thus received the highest dignity it is in the power of the Pope to bestow. Cardinal Newman's prose works are numerous, and his Parochial Sermons especially being very popular. His Apologia pro Vita Sua, 1864, is a lucid exposition and masterly defence of his life and work. Cardinal Newman's poetical work began with poems and lyrical pieces which he contributed to the British Magazine, in 1832-4 (with other pieces by Keble and others), under the title of Lyra Apostolica. In 1836 these poems were collected and published under the same title, and Greek letters were added to distinguish the authorship of each piece, his being δ. Only a few of his poems from this work have come into use as hymns. The most notable is, "Lead, kindly Light". His Tract for the Times, No. 75, On the Roman Breviary, 1836, contained translations of 14 Latin hymns. Of these 10 were repeated in his Verses on Religious Subjects, 1853, and his Verses on Various Occasions, 1865, and translations of 24 additional Latin hymns were added. Several of these translations are in common use, the most widely known being "Nunc Sancte nobis" ("Come, Holy Ghost, Who ever One"). His collection of Latin hymns from the Roman and Paris Breviaries, and other sources was published as Hymni Ecclesiae, in 1838, and again in 1865. His Dream of Gerontius, a poem from which his fine hymn, "Praise to the Holiest in the height," is taken, appeared in his Verses on Various Occasions, in 1868. Cardinal Newman's influence on hymnology has not been of a marked character. Two brilliant original pieces, and little more than half a dozen translations from the Latin, are all that can claim to rank with his inimitable prose. --John Julian, Dictionary of Hymnology (1907) ================= Newman, John Henry, p. 822, ii. He died at Edgbaston, Birmingham, Aug. 11, 1890. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ============== Newman, Card. J. H., pp. 802, ii.; 1581, ii. The following are also in use at the present time, but, except No. 13, almost exclusively in R. C. collections. The dates in brackets are those given in Newman's Verses, 1868; all thus marked were composed in the Birmingham Oratory at these dates:— i. In the Rambler, 1850. 1. In the far North our lot is cast. [S. Philip Neri.] (1850.) March, 1850, p. 250. In the Birmingham Oratory Hymn Book, 1857 and 1906, it begins, " On Northern coasts," and in the Parochial Hymn Book, 1880, with st. ii. " Founder and Sire! to mighty Rome." 2. The Angel-lights of Christmas morn. [Candlemas.] (1849.) March, 1850, p. 251. 3. There sat a Lady all on the ground. [B. V. M.] (1849.) May, 1850, p. 425. ii. Verses, 1853. 4. All is Divine which the Highest has made. [For an inclement May.] (1850.) 1853, p. 128. 5. Green are the leaves, and sweet the flowers. [May.] (1850.) 1853, p. 125. 6. My oldest friend, mine from the hour. [Guardian Angel] (1853.) 1853, p. 12. 7. The holy monks conceal'd from men. [S. Philip Neri.] (1850.) 1853, p. 134. 8. The one true Faith, the ancient Creed. [The Catholic Faith.] 1853, p. 140. 9. This is the saint of sweetness and compassion. [S. Philip Neri.] 1853, p. 136. Rewritten (1857) as "This is the saint of gentleness and kindness" in the Birmingham Oratory Hymn Book, 1857, No. 49. iii. Birmingham Oratory Hymn Book, 1857. 10. Help, Lord, the souls which Thou hast made. [The Faithful Departed.] (1857.) 1857, No. 76. iv. Birmingham Oratory H. Book, 1862. 11. I ask not for fortune, for silken attire. [S. Philip Neri.] (1857.) 1862, No. 54. 12. Thou champion high. [S. Michael.] (1862.) 1862, No. 41. v. Dream of Gerontius, 1866. 13. Firmly I believe and truly. [The Faith of a Christian.] 1866, p. 9; Verses, 1868, p. 318; The English Hymnal 1906. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology, New Supplement (1907) ----- John Henry Newman was born in London, in 1801. He studied at Trinity College, Oxford, graduating B.A. in 1820, and was subsequently Fellow of Oriel College. In 1825, he became Vice Principal of S. Alban's Hall, and was Tutor of his college for several years. In 1828, he became incumbent of S. Mary's, Oxford, with the chaplaincy of Littlemore. In 1842, he went to preside over a Brotherhood he had established at Littlemore. He was the author of twenty-four of the "Tracts for the Times," amongst them the celebrated Tract No. 90, which brought censure upon its author. In 1845, he left the Church of England and entered the Church of Rome. He was appointed Father Superior of the Oratory of S. Philip Neri, at Birmingham, and in 1854, Rector of the new Roman Catholic University at Dublin, an office he filled till 1858. He has published a large number of works. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872. ====================

Johann Anastasius Freylinghausen

1670 - 1739 Hymnal Number: 486 Author of "O Jesus, Source of Calm Repose" in The Hymnal and Order of Service Freylinghausen, Johann Anastasius, son of Dietrich Freylinghausen, merchant and burgomaster at Gandersheim, Brunswick, was born at Gandersheim, Dec. 2, 1670. He entered the University of Jena at Easter, 1689. Attracted by the preaching of A. H. Francke and J. J. Breithaupt, he removed to Erfurt in 1691, and at Easter, 1692, followed them to Halle. About the end of 1693 he returned to Gandersheim, and employed himself as a private tutor. In 1695 he went to Glaucha as assistant to Francke; and when Francke became pastor of St. Ulrich's, in Halle,1715, Freylinghausen became his colleague, and in the same year married his only daughter. In 1723 he became also sub-director of the Paedagogium and the Orphanage; and after Francke's death in 1727, succeeded him as pastor of St. Ulrich's and director of the Francke Institutions. Under his fostering care these Institutions attained their highest development. From a stroke of paralysis in 1728, and a second in 1730, he recovered in great measure, but a third in 1737 crippled his right side, while the last, in Nov., 1738, left him almost helpless. He died on Feb. 12, 1739, and was buried beside Francke (Koch, vi. 322-334; Allgemine Deutsche Biographie, vii. 370-71; Bode, pp. 69-70; Grote's Introduction, &c.) Almost all Freylinghausen's hymns appeared in his own hymnbook, which was the standard collection of the Halle school, uniting the best productions of Pietism with a good representation of the older "classical" hymns. This work, which greatly influenced later collections, and was the source from which many editors drew not only the hymns of Pietism, but also the current forms of the earlier hymns (as well as the new "Halle" melodies, a number of which are ascribed to Freylinghausen himself) appeared in two parts, viz.:— i. Geistreiches Gesang-Buch, den Kern alter und neuer Lieder...in sich haltend &c, Halle. Gedrucktund verlegt im Waysen-Hause, 1704 [Hamburg], with 683 hymns and 173 melodies. To the second edition, 1705 [Rostock University], an Appendix was added with Hymns 684-758, and 21 melodies. Editions 3-18 are practically the same so far as the hymns are concerned, save that in ed. 11, 1719 [Berlin], and later issues, four hymns, written by J. J. Rambach at Freylinghausen's request, replaced four of those in eds. 1-10. ii. Neues Geistreiches Gesangbuch,&c, Halle . . . 1714 [Berlin], with 815 hymns and 154 melodies. In the 2nd edition, 1719 [Rostock University], Hymns 816-818, with one melody, were added. In 1741 these two parts were combined by G. A. Francke, seven hymns being added, all but one taken from the first edition, 1718, of the so-called Auszug, which was compiled for congregational use mainly from the original two parts: and this reached a second, and last, edition in 1771. So far as the melodies are concerned, the edition of 1771 is the most complete, containing some 600 to 1582 hymns. (Further details of these editions in the Blätter für Hymnologie, 1883, pp. 44-46, 106-109; 1885, pp. 13-14.) A little volume of notes on the hymns and hymnwriters of the 1771 edition, compiled by J. H. Grischow and completed by J. G. Kirchner, and occasionally referred to in these pages, appeared as Kurzgefasste Nachricht von ältern und ncuern Liederverfassern at Halle, 1771. As a hymnwriter Freylinghausen ranks not only as the best of the Pietistic school, but as the first among his contemporaries. His finest productions are distinguished by a sound and robust piety, warmth of feeling depth of Christian experience, scripturalness, clearness and variety of style, which gained for them wide acceptance, and have kept them still in popular use. A complete edition of his 44 hymns, with a biographical introduction by Ludwig Grote, appeared as his Geistliche Lieder, at Halle, 1855. A number of them, including No. v., are said to have been written during severe attacks of toothache. Two (“Auf, auf, weil der Tag erschienen"; "Der Tag ist hin") are noted under their own first lines. i. Hymns in English common use: -- i. Monarche aller Ding. God's Majesty. 1714, as above, No. 139, in 11 stanzas of 6 lines, repeated in Grote, 1855, p. 88, and as No. 38 in the Berlin Geistliche Lieder, ed. 1863. A fine hymn of Praise, on the majesty and love of God. Translated as:— Monarch of all, with lowly fear, by J. Wesley, in Hymns & Sacred Poems, 1739 (P. Works, 1868-1872, vol. i. p. 104), in 8 stanzas of 4 lines, from st. i., ii., v.-vii., ix.-xi. Repeated in full in the Moravian Hymnbook, 1754, pt. i., No. 456 (1886, No. 176); and in J. A. Latrobe's Collection, 1841. The following forms of this translation are also in common use:-- (1) To Thee, 0 Lord, with humble fear, being Wesley's st. i., iii.-v., vii., viii. altered as No. 156 in Dr. Martineau's Hymns for Christian Church & Home, 1840, and repeated in Miss Courtauld's Psalms, Hymns & Anthems, 1860, and in America in the Cheshire Association Unitarian Collection, 1844. (2) Thou, Lord, of all the parent art, Wesley's, st. iii.-v., vii. altered in the College Hymnal, N. Y., 1876. (3) Thou, Lord, art Light; Thy native ray, Wesley's st. iv., v., vii., in Hymns of the Spirit, 1864. ii. 0 reines Wesen, lautre Quelle. Penitence. Founded on Psalm li. 12, 1714, as above, No. 321, in 7 stanzas of 8 lines, repeated in Grote, 1855, p. 41, and in Bunsen's Versuch, 1833, No. 777 (ed. 1881, No. 435). The only translation in common use is:— Pure Essence: Spotless Fount of Light. A good and full translation by Miss Winkworth in the first series of her Lyra Germanica, 1855, p. 43, and in her Chorale Book for England, 1863, No. 113. iii. Wer ist wohl wie du. Names and offices of Christ. One of his noblest and most beautiful hymns, a mirror of his inner life, and one of the finest of the German "Jesus Hymns." 1704, as above, No. 66, in 14 st. of 6 l., repeated in Grote, 1855, p. 33, and is No. 96 in the Berlin Geistliche Lieder, ed. 1863. The translations in common use are: 1. 0 Jesu, source of calm repose, by J. Wesley, being a free translation of st. i., iii., v., viii., xiii. First published in his Psalms & Hymns, Charlestown, 1737 (Poetical Works, 1868-1872, vol. i. p. 161). Repeated in full as No. 462 in pt. i. of the Moravian Hymnbook, 1754. In the 1826 and later editions (1886, No. 233) it begins, "Jesus, Thou source." The original form was included as No. 49 in the Wesley Hymns & Spiritual Songs , 1753, and, as No. 343, in the Wesley Hymnbook, 1780 (1875, No. 353). Varying centos under the original first line are found in Mercer's Church Psalter & Hymn Book, 1855-1864; Kennedy , 1863; Irish Church Hymnal, 1869-1873; J. L. Porter's Collection, 1876, &c. It has also furnished the following centos:— (1) Messiah! Lord! rejoicing still, being Wesley's st. iv.-vi. altered in Dr. Martineau's Collection of Hymns for Christian Worship, 1840. (2) Lord over all, sent to fulfil, Wesley's st. iv., iii., v., vi. in the American Methodist Episcopal Hymnbook, 1849. 2. Who is like Thee, Who? a translation of st. i., ii., v., vii., x., xiii., as No. 687, in pt. i. of the Moravian Hymnbook, 1754. Translations of st. xi., xiv. were added in 1789, and the first line altered in 1801(1886, No. 234), to "Jesus, who with Thee." The translations of st. i., ii., x., xiv., from the 1801, altered and beginning, "Jesus, who can be," are included in America in the Dutch Reformed Hymns of the Church, 1869; Hymns & Songs of Praise, N. Y., 1874; and Richards's Collection, N.Y., 1881. 3. Who is there like Thee, a good translation of st. i., ii., viii., xiv., by J. S. Stallybrass, as No. 234 in Curwen's Sabbath Hymnbook, 1859, repeated in the Irish Church Hymnal, 1873, and in W. F. Stevenson's Hymns for Church & Home, 1873. 4. Who is, Jesus blest, a translation of stanzas i., ii., v., vi., xii., xiv., by M. Loy, in the Ohio Lutheran Hymnal, 1880. 5. Who, as Thou, makes blest, a good translation, omitting st. vii., ix., x., contributed by Dr. F. W Gotch to the Baptist Magazine, 1857. Repeated in the 1880 Supplement to the Baptist Psalms & Hymns, 1858. The translations not in common use are: — (1) "Whither shall we flee," by Miss Dunn, 1857, p. 55. (2) "Who has worth like Thine," in the U. P. Juvenile Miss. Magazine, 1857, p. 217. (3) "Thou art First and Best," by Miss Winkworth, 1869, p. 267. ii. Hymns translated into English but not in common use:— iv. Herr und Gott der Tag und Nächte. Evening. 1705, as above, No. 755, in 6 stanzas, Grote, p. 105. Translated by H. J. Buckoll, 1842, p. 106, beginning with stanza. ii. v. Mein Herz, gieb dioh rufrieden. Cross and Consolation. First in the Halle Stadt Gesangbuch, 1711, No. 503, in 11 stanzas; repeated 1714, No. 450, and in Grote, p. 71. Translated by Dr. G. Walker, 1860, p. 86. vi. 0 Lamm, das keine Sünde je beflecket. Passiontide. 1714, No. 85, in 19 stanzas, Grote, p. 14. Translated as, (1) "Lamb, for Thy boundless love I praises offer," of st. xii. as stanza i. of No. 1023 in the Supplement of 1808 to the Moravian Hymn Book, 1801 (1849, No. 121). (2) "O Lamb, whom never spot of sin defiled," in the British Magazine, June, 1838, p. 625. vii. 0 Lamm, das meine Sündenlast getragen. Easter Eve. 1714, No. 95, in 8 stanzas; Grote, p. 23. Translated as "Christ Jesus is that precious grain," a translation of st. v. by F. W. Foster, as No. 71 in the Moravian Hymnbook, 1789 (1886, No. 921). viii. Zu dir, Herr Jesu, komme ich. Penitence. Founded on St. Matthew xi. 28-30. 1714, as above, No. 306, in 4 stanzas; Grote, p. 39. Translated by Dr. H. Mills, 1845 (1856, p. 80). [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)

Mary A. Lathbury

1841 - 1913 Person Name: Mary Ann Lathbury Hymnal Number: 559 Author of "Day Is Dying in the West" in The Hymnal and Order of Service Lathbury, Mary Ann, was born in Manchester, Ontario County, New York, Aug. 10, 1841. Miss Lathbury writes somewhat extensively for the American religious periodical press, and is well and favourably known (see the Century Magazine, Jan., 1885, p. 342). Of her hymns which have come into common use we have:— 1. Break Thou the bread of life. Communion with God. A "Study Song" for the Chautauqua Literary and Scientific Circle, written in the summer of 1880. It is in Horder's (Eng.) Congregational Hymns, 1884. 2. Day is dying in the west. Evening. "Written at the request of the Rev. John H. Vincent, D.D., in the summer of 1880. It was a "Vesper Song," and has been frequently used in the responsive services of the Chautauqua Literary and Scientific Circle." It is in the Laudes Domini, N. Y., 1884. For these details we are indebted to S. W. Duffield's English Hymns, &c, N. Y., 1886. --John Julian, Dictionary of Hymnology (1907) ================== Lathbury, Mary A., p. 640, i. Another hymn by this writer is, "Lift up, lift up thy voice with singing." [Praise to Christ), in Sankey's Sacred Songs & Solos, 1878. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)