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Henry Francis Lyte
1793 - 1847 Person Name: Rev. H. F. Lyte Hymnal Number: 12a Author of "Abide with me: fast fall the eventide" in The Hymnal Lyte, Henry Francis, M.A., son of Captain Thomas Lyte, was born at Ednam, near Kelso, June 1, 1793, and educated at Portora (the Royal School of Enniskillen), and at Trinity College, Dublin, of which he was a Scholar, and where he graduated in 1814. During his University course he distinguished himself by gaining the English prize poem on three occasions. At one time he had intended studying Medicine; but this he abandoned for Theology, and took Holy Orders in 1815, his first curacy being in the neighbourhood of Wexford. In 1817, he removed to Marazion, in Cornwall. There, in 1818, he underwent a great spiritual change, which shaped and influenced the whole of his after life, the immediate cause being the illness and death of a brother clergyman. Lyte says of him:—
"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;"
and concerning himself he adds:—
"I was greatly affected by the whole matter, and brought to look at life and its issue with a different eye than before; and I began to study my Bible, and preach in another manner than I had previously done."
From Marazion he removed, in 1819, to Lymington, where he composed his Tales on the Lord's Prayer in verse (pub. in 1826); and in 1823 he was appointed Perpetual Curate of Lower Brixham, Devon. That appointment he held until his death, on Nov. 20, 1847. His Poems of Henry Vaughan, with a Memoir, were published in 1846.
His own Poetical works were:—
(1) Poems chiefly Religious 1833; 2nd ed. enlarged, 1845. (2) The Spirit of the Psalms, 1834, written in the first instance for use in his own Church at Lower Brixham, and enlarged in 1836; (3) Miscellaneous Poems (posthumously) in 1868. This last is a reprint of the 1845 ed. of his Poems, with "Abide with me" added. (4) Remains, 1850.
Lyte's Poems have been somewhat freely drawn upon by hymnal compilers; but by far the larger portion of his hymns found in modern collections are from his Spirit of the Psalms. In America his hymns are very popular. In many instances, however, through mistaking Miss Auber's (q. v.) Spirit of the Psalms, 1829, for his, he is credited with more than is his due. The Andover Sabbath Hymn Book, 1858, is specially at fault in this respect. The best known and most widely used of his compositions are "Abide with me, fast falls the eventide;” “Far from my heavenly home;" "God of mercy, God of grace;" "Pleasant are Thy courts above;" "Praise, my soul, the King of heaven;" and "There is a safe and secret place." These and several others are annotated under their respective first lines: the rest in common use are:—
i. From his Poems chiefly Religious, 1833 and 1845.
1. Above me hangs the silent sky. For Use at Sea.
2. Again, 0 Lord, I ope mine eyes. Morning.
3. Hail to another Year. New Year.
4. How good, how faithful, Lord, art Thou. Divine care of Men.
5. In tears and trials we must sow (1845). Sorrow followed by Joy.
6. My [our] rest is in heaven, my [our] rest is not here. Heaven our Home.
7. 0 Lord, how infinite Thy love. The Love of God in Christ.
8. Omniscient God, Thine eye divine. The Holy Ghost Omniscient.
9. The leaves around me falling. Autumn.
10. The Lord hath builded for Himself. The Universe the Temple of God.
11. Vain were all our toil and labour. Success is of God.
12. When at Thy footstool, Lord, I bend. Lent.
13. When earthly joys glide swift away. Ps. cii.
14. Wilt Thou return to me, O Lord. Lent.
15. With joy we hail the sacred day. Sunday.
ii. From his Spirit of the Psalms, 1834.
16. Be merciful to us, O God. Ps. lvii.
17. Blest is the man who knows the Lord. Ps. cxii.
18. Blest is the man whose spirit shares. Ps. xli.
19. From depths of woe to God I cry. Ps. cxxxx.
20. Gently, gently lay Thy rod. Ps. vi.
21. Glorious Shepherd of the sheep. Ps. xxiii.
22. Glory and praise to Jehovah on high. Ps. xxix.
23. God in His Church is known. Ps. lxxvi.
24. God is our Refuge, tried and proved. Ps. xlvi.
25. Great Source of my being. Ps. lxxiii.
26. Hear, O Lord, our supplication. Ps. lxiv.
27. How blest the man who fears the Lord. Ps.cxxviii.
28. Humble, Lord, my haughty spirit. Ps. cxxxi.
29. In this wide, weary world of care. Ps. cxxxii.
30. In vain the powers of darkness try. Ps.lii.
31. Jehovah speaks, let man be awed. Ps. xlix.
32. Judge me, O Lord, and try my heart. Ps. xxvi.
33. Judge me, O Lord, to Thee I fly. Ps. xliii.
34. Lord, I have sinned, but O forgive. Ps. xli.
35. Lord, my God, in Thee I trust. Ps. vii.
36. Lord of the realms above, Our Prophet, &c. Ps.xlv.
37. Lone amidst the dead and dying. Ps. lxii.
38. Lord God of my salvation. Ps. lxxxviii.
39. Lord, I look to Thee for all. Ps. xxxi.
40. Lord, I would stand with thoughtful eye. Ps. lxix.
41. Lord, my God, in Thee I trust. Ps. vii.
42. My God, my King, Thy praise I sing. Ps. cviii.
43. My God, what monuments I see. Ps. xxxvi.
44. My spirit on [to] Thy care. Ps. xxxi.
45. My trust is in the Lord. Ps. xi.
46. Not unto us, Almighty Lord [God]. Ps. cxv.
47. O God of glory, God of grace. Ps. xc.
48. O God of love, how blest are they. Ps. xxxvii.
49. O God of love, my God Thou art. Ps. lxiii.
50. O God of truth and grace. Ps. xviii.
51. O had I, my Saviour, the wings of a dove. Ps. lv.
52. O how blest the congregation. Ps. lxxxix.
53. O how safe and [how] happy he. Ps. xci.
54. O plead my cause, my Saviour plead. Ps. xxxv.
55. O praise the Lord, 'tis sweet to raise. Ps. cxlvii.
56. O praise the Lord; ye nations, pour. Ps. cxvii.
57. O praise ye the Lord With heart, &c. Ps. cxlix.
58. O that the Lord's salvation. Ps. xiv.
59. O Thou Whom thoughtless men condemn. Ps. xxxvi.
60. Of every earthly stay bereft. Ps. lxxiv.
61. Our hearts shall praise Thee, God of love. Ps. cxxxviii.
62. Pilgrims here on earth and strangers. Ps. xvi.
63. Praise for Thee, Lord, in Zion waits. Ps. lxv.
64. Praise to God on high be given. Ps. cxxxiv.
65. Praise ye the Lord, His servants, raise. Ps. cxiii.
66. Redeem'd from guilt, redeem'd from fears. Ps. cxvi.
67. Save me by Thy glorious name. Ps. liv.
68. Shout, ye people, clap your hands. Ps. xlvii.
69. Sing to the Lord our might. Ps. lxxxi.
70. Strangers and pilgrims here below. Ps. cix.
71. Sweet is the solemn voice that calls. Ps. cxxii.
72. The Church of God below. Ps. lxxxvii.
73. The Lord is King, let earth be glad. Ps. xcvii.
74. The Lord is on His throne. Ps. xciii.
75. The Lord is our Refuge, the Lord is our Guide. Ps. xlvii.
76. The mercies of my God and King. Ps. lxxxix.
77. The Lord Who died on earth for men. Ps. xxi.
78. Tis a pleasant thing to fee. Ps. cxxxiii.
79. Thy promise, Lord, is perfect peace. Ps. iii.
80. Unto Thee I lift mine [my] eyes. Ps. cxxiii.
81. Whom shall [should] we love like Thee? Ps. xviii.
Lyte's versions of the Psalms are criticised where their sadness, tenderness and beauty are set forth. His hymns in the Poems are characterized by the same features, and rarely swell out into joy and gladness.
--John Julian, Dictionary of Hymnology (1907)
==================
Lyte, Henry Francis, p. 706, i. Additional versions of Psalms are in common use:--
1. Lord, a thousand foes surround us. Psalms lix.
2. Praise, Lord, for Thee in Zion waits. Psalms lxv.
3. The Christian like his Lord of old. Psalms cxl.
4. The Lord of all my Shepherd is. Psalms xxiii.
5. The Lord of heaven to earth is come. Psalms xcviii.
6. Thy mercy, Lord, the sinner's hope. Psalms xxxvi.
7. To Thee, O Lord, in deep distress. Psalms cxlii. Sometimes given as "To God I turned in wild distress."
8. Uphold me, Lord, too prone to stray. Psalms i.
9. When Jesus to our [my] rescue came. Psalms cxxvi. These versions appeared in the 1st edition of Lyte's Spirit of the Psalms, 1834. It must be noted that the texts of the 1834, the 1836, and the 3rd ed., 1858, vary considerably, but Lyte was not responsible for the alterations and omissions in the last, which was edited by another hand for use at St. Mark's, Torquay.
Lyte's version of Psalms xxix., "Glory and praise to Jehovah on high" (p. 706, ii., 22), first appeared in his Poems, 1st ed., 1833, p. 25. Read also No. 39 as "Lord, I look for all to Thee."
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Henry Francis Lyte
Edward Caswall
1814 - 1878 Person Name: Caswall Hymnal Number: 10a Translator of "The sun is sinking fast" in The Hymnal Edward Caswall was born in 1814, at Yately, in Hampshire, where his father was a clergyman. In 1832, he went to Brasenose College, Oxford, and in 1836, took a second-class in classics. His humorous work, "The Art of Pluck," was published in 1835; it is still selling at Oxford, having passed through many editions. In 1838, he was ordained Deacon, and in 1839, Priest. He became perpetural Curate of Stratford-sub-Castle in 1840. In 1841, he resigned his incumbency and visited Ireland. In 1847, he joined the Church of Rome. In 1850, he was admitted into the Congregation of the Oratory at Birmingham, where he has since remained. He has published several works in prose and poetry.
--Annotations of the Hymnal, Charles Hutchins, M.A. 1872
=====================
Caswall, Edward, M.A., son of the Rev. R. C. Caswall, sometime Vicar of Yately, Hampshire, born at Yately, July 15, 1814, and educated at Brasenose College, Oxford, graduating in honours in 1836. Taking Holy Orders in 1838, he became in 1840 Incumbent of Stratford-sub-Castle, near Salisbury, and resigned the same in 1847. In 1850 (Mrs. Caswall having died in 1849) he was received into the Roman Catholic communion, and joined Dr. Newman at the Oratory, Edgbaston. His life thenceforth, although void of stirring incidents, was marked by earnest devotion to his clerical duties and a loving interest in the poor, the sick, and in little children. His original poems and hymns were mostly written at the Oratory. He died at Edgbaston, Jan. 2, 1878, and was buried on Jan. 7 at Redwall, near Bromsgrove, by his leader and friend Cardinal Newman. Caswall's translations of Latin hymns from the Roman Breviary and other sources have a wider circulation in modern hymnals than those of any other translator, Dr. Neale alone excepted. This is owing to his general faithfulness to the originals, and the purity of his rhythm, the latter feature specially adapting his hymns to music, and for congregational purposes. His original compositions, although marked by considerable poetical ability, are not extensive in their use, their doctrinal teaching being against their general adoption outside the Roman communion. His hymns appeared in:—
(1) Lyra Catholica, which contained 197 translations from the Roman Breviary, Missal, and other sources. First ed. London, James Burns, 1849. This was reprinted in New York in 1851, with several hymns from other sources added thereto. This edition is quoted in the indices to some American hymn-books as Lyra Cath., as in Beecher's Plymouth Collection, 1855, and others.
(2) Masque of Mary, and Other Poems, having in addition to the opening poem and a few miscellaneous pieces, 53 translations, and 51 hymns. 1st ed. Lon., Burns and Lambert, 1858.
(3) A May Pageant and Other Poems, including 10 original hymns. Lon., Burns and Lambert, 1865.
(4) Hymns and Poems, being the three preceding volumes embodied in one, with many of the hymns rewritten or revised, together with elaborate indices. 1st ed. Lon., Burns, Oates & Co., 1873. Of his original hymns about 20 are given in the Roman Catholic Crown of Jesus Hymn Book, N.D; there are also several in the Hymns for the Year, N.D., and other Roman Catholic collections.
--John Julian, Dictionary of Hymnology (1907)
======================
Caswall, E. , p. 214, ii. Additional original hymns by Caswall are in the Arundel Hymns, 1902, and other collections. The following are from the Masque of Mary, &c, 1858:—
1. Christian soul, dost thou desire. After Holy Communion.
2. Come, let me for a moment cast. Holy Communion.
3. O Jesu Christ [Lord], remember. Holy Communion.
4. Oft, my soul, thyself remind. Man's Chief End.
5. Sleep, Holy Babe. Christmas. Appeared in the Rambler, June 1850, p. 528. Sometimes given as "Sleep, Jesus, sleep."
6. The glory of summer. Autumn.
7. This is the image of the queen. B. V. M.
His "See! amid the winter's snow,” p. 1037, i., was published in Easy Hymn Tunes, 1851, p. 36. In addition the following, mainly altered texts or centos of his translations are also in common use:—
1. A regal throne, for Christ's dear sake. From "Riches and regal throne," p. 870, ii.
2. Come, Holy Ghost, Thy grace inspire. From "Spirit of grace and union," p. 945, i.
3. Hail! ocean star, p. 99, ii,, as 1873. In the Birmingham Oratory Hymn Book, 1850, p. 158.
4. Lovely flow'rs of martyrs, hail. This is the 1849 text. His 1873 text is "Flowers of martyrdom," p. 947, i.
5. None of all the noble cities. From "Bethlehem! of noblest cities," p. 946, ii.
6. O Jesu, Saviour of the World. From “Jesu, Redeemer of the world," p. 228, ii.
7. 0 Lady, high in glory raised. From "O Lady, high in glory, Whose," p. 945, i.
The Parochial Hymn Book, 1880, has also the following original hymns by Caswall. As their use is confined to this collection, we give the numbers only:—
IS os. 1, 2, 3, 159 (Poems, 1873, p. 453), 209 (1873, p. 288), 299, 324 (1873, p. 323), 357, 402, 554, 555, 558, 569 (1873, p. 334). These are from his Masque of Mary 1858. Nos. 156, 207 (1873, p. 296), 208 (1873, p. 297), 518. These are from his May Pageant, 1865.
As several of these hymns do not begin with the original first lines, the original texts are indicated as found in his Poems, 1873. [Rev. James Mearns, M.A.]
--John Julian, Dictionary of Hymnology, New Supplement (1907)
Edward Caswall
J. M. Neale
1818 - 1866 Person Name: Neale Hymnal Number: 16a Translator of "The day is past and over" in The Hymnal John M. Neale's life is a study in contrasts: born into an evangelical home, he had sympathies toward Rome; in perpetual ill health, he was incredibly productive; of scholarly temperament, he devoted much time to improving social conditions in his area; often ignored or despised by his contemporaries, he is lauded today for his contributions to the church and hymnody. Neale's gifts came to expression early–he won the Seatonian prize for religious poetry eleven times while a student at Trinity College, Cambridge, England. He was ordained in the Church of England in 1842, but ill health and his strong support of the Oxford Movement kept him from ordinary parish ministry. So Neale spent the years between 1846 and 1866 as a warden of Sackville College in East Grinstead, a retirement home for poor men. There he served the men faithfully and expanded Sackville's ministry to indigent women and orphans. He also founded the Sisterhood of St. Margaret, which became one of the finest English training orders for nurses.
Laboring in relative obscurity, Neale turned out a prodigious number of books and artic1es on liturgy and church history, including A History of the So-Called Jansenist Church of Holland (1858); an account of the Roman Catholic Church of Utrecht and its break from Rome in the 1700s; and his scholarly Essays on Liturgiology and Church History (1863). Neale contributed to church music by writing original hymns, including two volumes of Hymns for Children (1842, 1846), but especially by translating Greek and Latin hymns into English. These translations appeared in Medieval Hymns and Sequences (1851, 1863, 1867), The Hymnal Noted (1852, 1854), Hymns of the Eastern Church (1862), and Hymns Chiefly Medieval (1865). Because a number of Neale's translations were judged unsingable, editors usually amended his work, as evident already in the 1861 edition of Hymns Ancient and Modern; Neale claimed no rights to his texts and was pleased that his translations could contribute to hymnody as the "common property of Christendom."
Bert Polman
========================
Neale, John Mason, D.D., was born in Conduit Street, London, on Jan. 24, 1818. He inherited intellectual power on both sides: his father, the Rev. Cornelius Neale, having been Senior Wrangler, Second Chancellor's Medallist, and Fellow of St. John's College, Cambridge, and his mother being the daughter of John Mason Good, a man of considerable learning. Both father and mother are said to have been "very pronounced Evangelicals." The father died in 1823, and the boy's early training was entirely under the direction of his mother, his deep attachment for whom is shown by the fact that, not long before his death, he wrote of her as "a mother to whom I owe more than I can express." He was educated at Sherborne Grammar School, and was afterwards a private pupil, first of the Rev. William Russell, Rector of Shepperton, and then of Professor Challis. In 1836 he went up to Cambridge, where he gained a scholarship at Trinity College, and was considered the best man of his year. But he did not inherit his father's mathematical tastes, and had, in fact, the greatest antipathy to the study; and as the strange rule then prevailed that no one might aspire to Classical Honours unless his name had appeared in the Mathematical Tripos, he was forced to be content with an ordinary degree. This he took in 1840; had he been one year later, he might have taken a brilliant degree, for in 1841 the rule mentioned above was rescinded. He gained, however, what distinctions he could, winning the Members' Prize, and being elected Fellow and Tutor of Downing College; while, as a graduate, he won the Seatonian Prize no fewer than eleven times. At Cambridge he identified himself with the Church movement, which was spreading there in a quieter, but no less real, way than in the sister University. He became one of the founders of the Ecclesiological, or, as it was commonly called, the Cambridge Camden Society, in conjunction with Mr. E. J. Boyce, his future brother-in-law, and Mr. Benjamin Webb, afterwards the well-known Vicar of St. Andrew's, Wells Street, and editor of The Church Quarterly Review. In 1842 he married Miss Sarah Norman Webster, the daughter of an evangelical clergyman, and in 1843 he was presented to the small incumbency of Crawley in Sussex. Ill health, however, prevented him from being instituted to the living. His lungs were found to be badly affected; and, as the only chance of saving his life, he was obliged to go to Madeira, where he stayed until the summer of 1844. In 1846 he was presented by Lord Delaware to the Wardenship of Sackville College, East Grinstead. This can hardly be considered as an ecclesiastical preferment, for both his predecessor and his successor were laymen. In fact the only ecclesiastical preferment that ever was offered to him was the Provostship of St. Ninian's, Perth. This was an honourable office, for the Provostship is equivalent to a Deanery in England, but it was not a lucrative one, being worth only £100 a year. He was obliged to decline it, as the climate was thought too cold for his delicate health. In the quiet retreat of East Grinstead, therefore, Dr. Neale spent the remainder of his comparatively short life, dividing his time between literary work, which all tended, directly or indirectly, to the advancement of that great Church revival of which he was so able and courageous a champion, and the unremitting care of that sisterhood of which he was the founder. He commenced a sisterhood at Rotherfield on a very small scale, in conjunction with Miss S. A. Gream, daughter of the rector of the parish; but in 1856 he transferred it to East Grinstead, where, under the name of St. Margaret's, it has attained its present proportions. Various other institutions gradually arose in connection with this Sisterhood of St. Margaret's, viz., an Orphanage, a Middle Class School for girls, and a House at Aldershot for the reformation of fallen women. The blessing which the East Grinstead Sisters have been to thousands of the sick and suffering cannot here be told. But it must be mentioned that Dr. Neale met with many difficulties, and great opposition from the outside, which, on one occasion, if not more, culminated in actual violence. In 1857 he was attending the funeral of one of the Sisters at Lewes, when a report was spread that the deceased had been decoyed into St. Margaret's Home, persuaded to leave all her money to the sisterhood, and then purposely sent to a post in which she might catch the scarlet fever of which she died. To those who knew anything of the scrupulously delicate and honourable character of Dr. Neale, such a charge would seem absurd on the face of it; but mobs are not apt to reflect, and it was very easy to excite a mob against the unpopular practices and sentiments rife at East Grinstead; and Dr. Neale and some Sisters who were attending the funeral were attacked and roughly handled. He also found opponents in higher quarters; he was inhibited by the Bishop of the Diocese for fourteen years, and the Aldershot House was obliged to be abandoned, after having done useful work for some years, in consequence of the prejudice of officials against the religious system pursued. Dr. Neale's character, however, was a happy mixture of gentleness and firmness; he had in the highest degree the courage of his convictions, which were remarkably definite and strong; while at the same time he maintained the greatest charity towards, and forbearance with, others who did not agree with him. It is not surprising, therefore, that he lived all opposition down; and that, while from first to last his relations with the community at East Grinstead were of the happiest description, he was also, after a time, spared any molestation from without. The institution grew upon his hands, and he became anxious to provide it with a permanent and fitting home. His last public act was to lay the foundation of a new convent for the Sisters on St. Margaret's Day (July 20), 1865. He lived long enough to see the building progress, but not to see it completed. In the following spring his health, which had always been delicate, completely broke down, and after five months of acute suffering he passed away on the Feast of the Transfiguration (Aug. 6), 1866, to the bitter regret of the little community at East Grinstead and of numberless friends outside that circle. One trait of his singularly lovable character must not pass unnoticed. His charity, both in the popular and in the truer Christian sense of the word, was unbounded; he was liberal and almost lavish with his money, and his liberality extended to men of all creeds and opinions; while it is pleasing to record that his relations with his ecclesiastical superiors so much improved that he dedicated his volume of Seatonian Poems to the bishop of the diocese. If however success in life depended upon worldly advantages, Dr. Neale's life would have to be pronounced a failure; for, as his old friend, Dr. Littledale, justly complains, "he spent nearly half his life where he died, in the position of warden of an obscure Almshouse on a salary of £27 a year." But, measured by a different standard, his short life assumes very different proportions. Not only did he win the love and gratitude of those with whom he was immediately connected, but he acquired a world-wide reputation as a writer, and he lived to see that Church revival, to promote which was the great object of his whole career, already advancing to the position which it now occupies in the land of his birth.
Dr. Neale was an industrious and voluminous writer both in prose and verse; it is of course with the latter class of his writings that this sketch is chiefly concerned; but a few words must first be said about the former.
I.— Prose Writings.— His first compositions were in the form of contributions to The Ecclesiologist, and were written during his graduate career at Cambridge. Whilst he was in Madeira he began to write his Commentary on the Psalms, part of which was published in 1860. It was afterwards given to the world, partly written by him and partly by his friend, Dr. Littledale, in 4 vols., in 1874, under the title of A Commentary on the Psalms, from Primitive and Mediaeval Writers. This work has been criticised as pushing the mystical interpretation to an extravagant extent. But Dr. Neale has anticipated and disarmed such criticism by distinctly stating at the commencement that "not one single mystical interpretation throughout the present Commentary is original;" and surely such a collection has a special value as a wholesome correction of the materialistic and rationalistic tendencies of the age. His next great work, written at Sackville College, was The History of the Holy Eastern Church. The General Introduction was published in 1847; then followed part of the History itself, The Patriarchate of Alexandria, in 2 vols.; and after his death another fragment was published, The History of the Patriarchate of Antioch, to which was added, Constantius's Memoirs of the Patriarchs of Antioch, translated from the Greek, edited by the Rev. G. Williams, 1 vol. The whole fragment was published in 5 vols. (1847-1873). The work is spoken very highly of, and constantly referred to, by Dean Stanley in his Lectures on the History of the Eastern Church. Dr. Neale was naturally in strong sympathy with the struggling Episcopal Church of Scotland, and to show that sympathy he published, in 1856, The Life and Times of Patrick Torry, D.D., Bishop of St. Andrews, &c, with an Appendix on the Scottish Liturgy. In the same direction was his History of the so-called Jansenist Church in Holland, 1858. Next followed Essays on Liturgiology and Church History, with an Appendix on Liturgical Quotations from the Isapostolical Fathers by the Rev. G. Moultrie, 1863, a 2nd edition of which, with an interesting Preface by Dr. Littledale, was published in 1867. It would be foreign to the purpose of this article to dwell on his other prose works, such as his published sermons, preached in Sackville College Chapel, his admirable little devotional work, Readings for the Aged, which was a selection from these sermons; the various works he edited, such as the Tetralogia Liturgica, the Sequentiae ex Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi Collectae; his edition of The Primitive Liturgies of S. Mark, S. Clement, S. James, S. Chrysostom and S. Basil, with a Preface by Dr. Littledale; his Translation of the same; his many stories from Church History, his Voices from the East, translated from the Russ, and his various articles contributed to the Ecclesiologist, The Christian Remembrance, The Morning Chronicle, and The Churchman's Companion. It is time to pass on to that with which we are directly concerned.
II. —Poetical Writings.— As a sacred poet, Dr. Neale may be regarded under two aspects, as an original writer and as a translator.
i. Original Writer.—Of his original poetry, the first specimen is Hymns for Children, published in 1842, which reached its 10th edition the year after his death. It consists of 33 short hymns, the first 19 for the different days of the week and different parts of the day, the last 14 for the different Church Seasons. This little volume was followed in 1844 by Hymns for the Young, which was intended to be a sequel to the former, its alternative title being A Second Series of Hymns for Children; but it is designed for an older class than the former, for young people rather than for children. The first 7 hymns are "for special occasions," as "on goiug to work," “leaving home” &c.; the next 8 on "Church Duties and Privileges," "Confirmation," "First Holy Communion," &c, the last 13 on "Church Festivals,” which, oddly enough, include the Four Ember Seasons, Rogation Days, and the Sundays in Advent. In both these works the severe and rigid style, copied, no doubt, from the old Latin hymns, is very observable. Perhaps this has prevented them from being such popular favourites as they otherwise might have been; but they are quite free from faults into which a writer of hymns for children is apt to fall. They never degenerate into mere prose in rhyme; and in every case the purity as well as the simplicity of their diction is very remarkable. In the same year (1844) he also published Songs and Ballads for Manufacturers, which were written during his sojourn in Madeira, and the aim of which (he tells us) was "to set forth good and sound principles in metaphors which might, from their familiarity, come home to the hearts of those to whom they were addressed." They are wonderfully spirited both in matter and manner, and their freedom of style is as remarkable as the rigidity of the former works. They were followed eleven years later (1855) by a similar little work entitled Songs and Ballads for the People. This is of a more aggressive and controversial character than the previous ones, dealing boldly with such burning questions as "The Teetotallers," "Why don't you go to Meeting?" &c. Passing over the Seatonian Poems, most of which were of course written before those noticed above, we next come to the Hymns for the Side, which is a fitting companion to the Readings for the Aged, and then to Sequences, Hymns, and other Ecclesiastical Verses, which was published just after the author's death (1866), and may be regarded as a sort of dying legacy to the world. In fact, the writer almost intimates as much in the preface, where he speaks of himself as "one who might soon be called to have done with earthly composition for ever." Many of the verses, indeed, were written earlier, "forty years ago," he says, which is evidently intended for twenty. The preface is dated "In the Octave of S. James, 1866," and within a fortnight, on the Feast of the Transfiguration, “the veil” (to use the touching words of his old friend, Dr. Littledale) "was withdrawn from before his eyes, and the song hushed on earth is now swelling the chorus of Paradise." Was it an accident that these verses dwell so much on death and the life beyond the grave? or did the coming event cast its shadow before? Not that there is any sadness of tone about them; quite the reverse. He contemplates death, but it is with the eye of a Christian from whom the sting of death has been removed. Most of the verses are on subjects connected with the Church Seasons, especially with what are called the "Minor Festivals:" but the first and last poems are on different subjects. The first, the "Prologue," is "in dear memory of John Keble, who departed on Maundy Thursday, 1866, "and is a most touching tribute from one sacred poet to another whom he was about to follow within a few months to the "land that is very far off." The last is a poetical version of the legend of "the Seven Sleepers of Ephesus," and is, the writer thinks, "the first attempt to apply to primitive Christianity that which is, to his mind, the noblest of our measures." That measure is the hexameter, and undoubtedly Dr. Neale employed it, as he did all his measures, with great skill and effect; but it may be doubted whether the English language, in which the quantities of syllables are not so clearly defined as in Latin and Greek, is quite adapted for that measure. Throughout this volume, Dr. Neale rises to a far higher strain than he had ever reached before.
ii. Translations.— It is in this species of composition that Dr. Neale's success was pre-eminent, one might almost say unique. He had all the qualifications of a good translator. He was not only an excellent classical scholar in the ordinary sense of the term, but he was also positively steeped in mediaeval Latin. An anecdote given in an appreciative notice by "G. M." [Moultrie] happily illustrates this:—
Dr. Neale "was invited by Mr. Keble and the Bishop of Salisbury to assist them with their new hymnal, and for this purpose he paid a visit to Hursley Parsonage." On one occasion Mr. Keble "having to go to another room to find some papers was detained a short time. On his return Dr. Neale said, ‘Why, Keble, I thought you told me that the "Christian Year" was entirely original.' ‘Yes,' he answered, 'it certainly is.' ‘Then how comes this?' and Dr. Neale placed before him the Latin of one of Keble's hymns. Keble professed himself utterly confounded. He protested that he had never seen this 'original,' no, not in all his life. After a few minutes Neale relieved him by owning that he had just turned it into Latin in his absence."
Again, Dr. Neale's exquisite ear for melody prevented him from spoiling the rhythm by too servile an imitation of the original; while the spiritedness which is a marked feature of all his poetry preserved that spring and dash which is so often wanting in a translation.
(i.) Latin.— Dr. Neale's translations from the Latin include
(1.) Mediaeval Hymns and Sequences (1851). He was the, first to introduce to the English reader Sequences, that is, as he himself describes them, " hymns sung between the Epistle and Gospel in the Mass," or, as he explains more definitely, "hymns whose origin is to be looked for in the Alleluia of the Gradual sung between the Epistle and the Gospel." He was quite an enthusiast about this subject:—
"It is a magnificent thing,” he says, "to pass along the far-stretching vista of hymns, from the sublime self-containedness of S. Ambrose to the more fervid inspiration of S. Gregory, the exquisite typology of Venantius Fortunatus, the lovely painting of St. Peter Damiani, the crystal-like simplicity of S. Notker, the scriptural calm of Godescalcus, the subjective loveliness of St. Bernard, till all culminate in the full blaze of glory which surrounds Adam of S. Victor, the greatest of them all."
Feeling thus what a noble task he had before him, it is no wonder that he spared no pains over it, or that he felt it his duty to adopt "the exact measure and rhyme of the original, at whatever inconvenience and cramping." That he succeeded in his difficult work, the verdict of the public has sufficiently proved. Of all the translations in the English language no one has ever been so popular as that of the Hora Novissima, in this volume, afterwards (1858) published separately, under the title of the Rhythm of Bernard de Morlaix, Monk of Cluny. Some original hymns may be as well known as "Jerusalem the Golden," "For thee, O dear, dear country," or "Brief life is here our portion,” but it would be hard to find any translations which come near them for extensive use. A second edition of the Mediaeval Hymns, much improved, came out in 1863, and a third, "with very numerous additions and corrections," in 1867.
(2.) We next come to the Hymnal Noted, in which 94 out of the 105 hymns are the work of Dr. Neale. These are all translations from the Latin. The first part appeared in 1852, the second in 1854. Dr. Neale has himself given us an interesting account of his connection with this work:—
"Some," he writes, "of the happiest and most instructive hours of my life were spent in the Sub-Committee of the Ecclesiological Society, appointed for the purpose of bringing out the Second Part of the Hymnal Noted It was my business to lay before them the translations I had prepared, and theirs to correct. The study which this required drew out the beauties of the original in a way which nothing else could have done, and the friendly collisions of various minds elicited ideas which a single translator would in all probability have missed." Preface, Mediaeval Hymns & Sequences
(3.) The last volume of translations from the Latin published by Dr. Neale appeared in 1865, under the title of Hymns, chiefly Mediaeval, on the Joys and Glories of Paradise. It was intended to be a companion volume to the Rhythm of Bernard of Cluny. In this work the writer gives the general reader an opportunity of comparing the translation with the original by printing the two together in parallel pages.
Before quitting the subject of Dr. Neale's translations from the Latin, it is only fair to notice that while they have been almost universally accepted by the English Church, and some of them adopted by dissenting congregations, they called down upon the translator a storm of indignation from an opposite quarter. The Roman Catholics accused him of deliberate deception because he took no pains to point out that he had either softened down or entirely ignored the Roman doctrines in those hymns. So far, they said, as the originals were concerned, these translations were deliberate misrepresentations. As however the translations were intended for the use of the Anglican Church, it was only to be expected that Neale should omit such hymns or portions of hymns as would be at variance with her doctrines and discipline.
(ii.) Greek.— Dr. Neale conferred even a greater boon upon the lovers of hymnology than by his translations from the Latin, when he published, in 1862, his Hymns of the Eastern Church. In his translations from the Latin he did what others had done before; but in his translations from the Greek he was opening entirely new ground. "It is," he says in his preface to the first edition, "a most remarkable fact, and one which shows how very little interest has been hitherto felt in the Eastern Church, that these are literally, I believe, the only English versions of any part of the treasures of Oriental Hymnology." As early as 1853 he had printed a few of his versions in The Ecclesiastic, but it was not till the appearance of the complete volume that the interest of the general public was awakened in them. Then they became wonderfully popular. His translations "Christian, dost thou see them?" "The day is past and over," "'Tis the day of Resurrection," and his Greek-inspired "Art thou weary," and "O happy band of pilgrims," are almost as great favourites as "Jerusalem the golden," and the first in his Hymns of the Eastern Church, "Fierce was the wild billow," deserves to be. Dr. Neale had a far more difficult task before him when he undertook these Greek hymns than he had with the Latin, and he appeals to the reader "not to forget the immense difficulty of an attempt so perfectly new as the present, when I have had no predecessors and therefore could have no master." That difficulty in comparison with the Latin cannot be better stated than in his own words:—
"Though the superior terseness and brevity of the Latin hymns renders a translation which shall represent those qualities a work of great labour, yet still the versifier has the help of the same metre; his version may be line for line; and there is a great analogy between the collects and the hymns, most helpful to the translator. Above all, we have examples enough of former translation by which we may take pattern. But in attempting a Greek canon, from the fact of its being in prose (metrical hymns are unknown) one is all at sea. What measure shall we employ? Why this more than that? Might we attempt the rhythmical prose of the original, and design it to be chanted? Again, the great length of the canons renders them un suitable for our churches as wholes. Is it better simply to form centos of the more beautiful passages? or can separate odes, each necessarily imperfect, be employed as separate hymns? . . . My own belief is that the best way to employ Greek hymnology for the uses of the English Church would be by centos."
That, in spite of these difficulties, Dr. Neale succeeded, is obvious. His Greek hymns are, indeed, adaptations rather than translations; but, besides their intrinsic beauty, they at any rate give some idea of what the Greek hymn-writers were. In this case, as in his translations from the Latin, he omitted what he held was not good from his Anglican point of view, e.g., the Doxologies to the Blessed Virgin Mary.
One point strikes us as very remarkable in these hymns, and indeed in all Dr. Neale's poetry, viz., its thorough manliness of tone. Considering what his surroundings were, one might have expected a feminine tone in his writings. Dr. Littledale, in his most vivid and interesting sketch of Dr. Neale's life, to which the present writer is largely indebted, has remarked the same with regard to his teaching: "Instead of committing the grave error of feminising his sermons and counsels [at St. Margaret's] because he had only women to deal with, he aimed at showing them the masculine side of Christianity also, to teach them its strength as well as its beauty."
In conclusion, it may be observed that no one had a higher opinion of the value of Dr. Neale's labours in the field of ancient and mediaeval hymnology than the one man whose competency to speak with authority on such a point Dr. Neale himself would assuredly have rated above that of all others. Over and over again Dr. Neale pays a tribute to the services rendered by Archbishop Trench in this domain; and the present sketch cannot more fitly close than with the testimony which Archbishop Trench has given of his sense of the services rendered by Dr. Neale. The last words of his preface to his Sacred Latin Poetry (ed. 1864) are:—" I will only, therefore, mention that by patient researches in almost all European lands, he [Dr. Neale] has brought to light a multitude of hymns unknown before: in a treatise on sequences, properly so-called, has for the first time explained their essential character; while to him the English reader owes versions of some of the best hymns, such as often successfully overcome the almost insuperable difficulties which many among them present to the translator." [Rev. J. H. Overton, D.D.]
Dr. Neale's original hymns and translations appeared in the following works, most of which are referred to in the preceding article, and all of which are grouped together here to facilitate reference:—
(1) Hymns for Children. Intended chiefly for Village Schools. London, Masters, 1842. (2) Hymns for the Sick. London, Masters, 1843, improved ed. 1849. (3) Hymns for the Young. A Second Series of Hymns for Children. London, Masters, 1844. (4) Songs and Ballads for Manufacturers. London, Masters, 1844. (5) Hymns for Children. A Third Series. London, Masters, 1846. (6) Mediaeval Hymns and Sequences. London, Masters. 1851; 2nd ed. 1861; 3rd. ed. 1863. (7) Hymnal Noted. London, Masters & Novello, 1852: enlarged 1854. Several of the translations were by other hands. Musical editions edited by the Rev. T. Helmore. It is from this work that a large number of Dr. Neale's translations from the Latin are taken. (8) Carols for Christmas and Eastertide. 1853. (9) Songs and Ballads for the People. 1855. (10) The Rhythm of Bernard de Morlaix, Monk of Cluny, on the Celestial Country. London, Hayes, 1st ed. 1858: 3rd ed., with revision of text, 1861. It contains both the Latin and the English translation. (11) Hymns of The Eastern Church, Translated with Notes and an Introduction. London, Hayes, 1862: 2nd ed. 1862: 3rd ed. 1866 : 4th ed., with Music and additional notes, edited by The Very Rev. S. G. Hatherly, Mus. B., Archpriest of the Patriarchal (Ecumenical Throne. London, Hayes, 1882. Several of these translations and notes appeared in The Ecclesiastic and Theologian, in 1853. (12) Hymns, Chiefly Mediaeval, on the Joys and Glories of Paradise. London, Hayes, 1865. This work contains notes on the hymns, and the Latin texts of the older amongst them. (13) Original Sequences, Hymns, and other Ecclesiastical Verses. London, Hayes, 1866. This collection of Original verse was published posthumously by Dr. Littledale.
In addition to these works Dr. Neale published collections of Latin verse as:—
1.) Hymni Ecclesiae e Breviariis quibusdam et Missalibus Gallicanis, Germanis, Hispanis, Lusitanis, desumpti. Oxford & Lond. J. H. Parker, 1851: and (2) Sequentiae e Missalibus Germanicis, Anglicis, Gallicis, aliisque Medii Aevi collectae. Oxford & Lond. J. H. Parker, 1852.
A few of his translations appeared from time to time in The Ecclesiastic; and a few of his original hymns in The Christian Remembrancer. In the collection compiled for use at St. Margaret's, East Grinstead, St. Margaret's Hymnal, Printed Privately for the use of the Community only, 1875, there are several of his hymns not traceable elsewhere. [Many of his translations and original compositions are not listed here].
Some of the original hymns in common use which remain to be noted are:—
i. From Hymns for Children, 1842.
1. No more sadness now, nor fasting. Christmas.
2. 0 Thou, Who through this holy week. Passiontide.
3. The day, 0 Lord, is spent. Evening.
4. The grass so green, the trees so tall. Morning of the Third Day.
5. Thou art gone up, 0 Lord, on high. Evening.
6. Thou, Who earnest from above. Whitsuntide.
7. With Thee, 0 Lord, begins the year. Circumcision, or, the New Year.
ii. From Hymns for the Sick, 1843.
8. By no new path untried before. Support in Sickness.
9. Count not, the Lord's Apostle saith. Communion of the Sick.
10. Lord, if he sleepeth, he shall sure do well. Watching.
11. 0 Thou, Who rising long before the day. In a sleepless Night.
12. The Lord hath given, the Lord hath taken away. Death and Burial.
13. There is a stream, whose waters rise. In dangerous Sickness or Fever.
14. They slumber not nor sleep. Guardian Angels.
15. Thy servants militant below. In Affliction.
iii. From Hymns for the Young, 2nd series, 1844.
16. Lord Jesus, Who shalt come with power. Ember Week in Advent.
17. 0 God, in danger and distress. In time of Trouble.
18. 0 God, we raise our hearts to Thee. Ember-Week in Advent. From this, "0 Lord, we come before Thee now” is taken.
19. 0 God, Who lovest to abide. Dedication of a Church.
20. 0 our Father, hear us now. Rogation. The first of three hymns on The Lord's Prayer.
21. 0 Saviour, Who hast call'd away. Death of a Minister.
22. 0 Thou, Who lov'st to send relief. In Sickness.
23. 0 Thou, Who once didst bless the ground. Ember-Week in September.
24. 0 Thou, Who, when Thou hadst begun. On going to Work.
25. Still, 0 Lord of hosts, we share. Rogation. The Second of his hymns on The Lord's Prayer.
26. Strangers and pilgrims here below. On entering a new Dwelling to reside there.
27. They whose course on earth is o'er. Communion of Saints. From this, "Those whom many a land divides," is taken.
2S. Till its holy hours are past. Rogation. The third of his hymns on The Lord's Prayer.
iv. Songs and Ballads for Manufacturers, 1844.
29. Work is over; God must speed it. Evening.
v. Hymns for Children, 3rd series, 1846.
30. Before Thy Face, 0 God of old. St. John the Baptist.
31. By pain, and weariness, and doubt. St. Stephen.
32. First of the twelvefold band that trod. St. James.
33. Four streams through happy Eden flow'd. St. Mark.
34. Is there one who sets his face. St. Bartholomew. From this "He, for man who suffered woe," is taken.
35. Not a single sight we view. St. Matthias.
36. 0 Great Physician of the soul. St. Luke.
37. 0 Heavenly Wisdom, hear our cry. Christmas. “0 Sapientia."
38. 0 Key of David, hailed by those. Christmas. "0 Clavis David."
39. 0 Root of Jesse, Thou on Whom. Christmas. “O Radix Jesse."
40. 0 Thou, on Whom the nations [Gentiles] wait. Christmas. "0 Rex Gentium."
41. 0 Thou, Who earnest down of old [to call] . Christmas. "0 Adonai."
42. 0 Thou, Whose Name is God with us. Christmas. "0 Emmanuel."
43. 0 Very God of Very God. Christmas. "0 Oriens."
44. Saints of God, whom faith united. SS. Simon and Jude.
45. Since the time that first we came. St. Andrew. From this, "Every bird that upward springs," is taken.
46. That love is mighty love indeed. St. Barnabas.
47. We cannot plead, as others may. St. Matthew.
48. We have not seen, we cannot see. St. Thomas.
49. Would we go when life is o'er? St. Peter.
v. Carols for Christmas and Eastertide. 1853.
50. Gabriel's message does away. Christmas.
51. Joy and gladness be to king and peasant. Christmas.
52. Joy to thee, joy to thee, Day of our victory. Easter.
53. Sing Alleluia, all ye lands. Easter.
54. The world itself keeps Easter Day. Easter. From this "There stood three Marys by the tomb," is taken.
55. With Christ we share a mystic grave. Easter or Holy Baptism.
vi. From Sequences, Hymns, &c, 1866.
56. Can it, Master, can it be? Maundy Thursday.
57. Need it is we raise our eyes. All Saints.
58. Prostrate fell the Lord of all things. Maundy Thursday.
59. Rear the column, high and stately. All Saints.
60. The Paschal moonlight almost past. Easter.
61. Though the Octave-rainbow sometimes. Low Sunday.
62. When the earth was full of darkness. St. Margaret.
63. Young and old must raise the lay. Christmas Carol.
vi. From the St. Margaret's Hymnal, 1875.
64. O gracious God, Who bid'st me now. On Leaving Some.
65. Thou Who came to save Thy people. For a School.
66. Thy praise the holy Infants shewed. Holy Innocents.
These 66 hymns now in common use by no means represent Dr. Neale's position in modern hymnody. Many others must be added thereto. Even then, although the total is very large, it but feebly represents and emphasises the enormous influence which Di. Neale has exercised over modern hymnody.
--John Julian, Dictionary of Hymnology (1907)
J. M. Neale
S. J. Stone
1839 - 1900 Person Name: Rev. S. J. Stone Hymnal Number: 82a Author of "Weary of earth, and laden with my sin" in The Hymnal Stone, Samuel John, a clergyman of the Church of England, the son of Rev. William Stone, was born at Whitmore, Staffordshire, April 25, 1839. He was educated at Pembroke College, Oxford, where he was graduated B.A. in 1862. Later he took orders and served various Churches. He succeeded his father at St. Paul's, Haggerstown, in 1874. He was the author of many original hymns and translations, which were collected and published in 1886. His hymns are hopeful in spirit and skillfully constructed. He published several poetic volumes. He died November 19, 1900
--Hymn Writers of the Church, 1915 (Charles Nutter)
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Stone, Samuel John, M.A., son of the Rev. William Stone, M.A., was born at Whitmore, Staffordshire, April 25, 1839, and educated at the Charterhouse; and at Pembroke College, Oxford, B.A. 1862; and M.A. 1872. On taking Holy Orders he became Curate of Windsor in 1862, and of St. Paul's, Haggerston, 1870. In 1874 he succeeded his father, at St. Paul's, Haggerston. Mr. Stone's poetical works are (1) Lyra Fidelium, 1866; (2) The Knight of Intercession and Other Poems, 1872, 6th edition, 1887; (3) Sonnets of the Christian Year, first printed in the Leisure Hour, and then published by the R. T. Society, 1875; (4) Hymns, a collection of his original pieces and translations, 1886. He has also published Order of The Consecutive Church Service for Children, with Original Hymns, 1883. Mr. Stone's hymns, most of which are in common use, and several of which have a wide popularity, include:—
1. A sower went to sow his seed. The Sower. In his Hymns, 1886, the author says this hymn was ”Written specially in allusion to the sixteen years' work of the first Vicar [his Father] of St. Paul's, Haggerston, to whom the Parish was given in 1858, without Church, or School, or "Vicarage, or Endowment."
2. Bear the troubles of thy life. Patience. A translation of Thomas a Kempis's “Ad versa mundi tolera" (p. 23, ii.) made for the Rev. S. Kettlewell's Thomas á Kempis, 1882.
3. By Paul at war in Gentile lands. St. Mark. Written at Windsor in 1870, and published in his Knight of Intercession, 1872.
4. By Shepherds first was heard. Carol. Written in 1885, and published in the Parochial Magazine, 1885.
5. By Thy love which shone for aye. Litany of the Love of God. Written at Haggerston in 1883, and printed in the Monthly Packet, 1884.
6. Christ the Wisdom and the Power. For Church Workers. Written for the Church Society of St. Paul's, Haggerston in 1812, and published in The Knight of Intercession, 1872.
7. Dark is the sky that overhangs my soul. Sorrow succeeded by Joy. Written at Windsor in 1869 for the Monthly Packet, and printed therein 1869. Published in The Knight of Intercession, 1872, under the title of "Light at Eventide."
8. Deeply dark and deeply still. The Transfiguration. Written in 1871 and published in The Knight of Intercession, 1872.
9. Eastward, ever eastward. Processional for Sunday Morning. Written at Haggerston in 1876, and published in the Monthly Packet, 1884.
10. Faith, who sees beyond the portal. Faith, Hope, and Charity. Written at Windsor in 1869, and published in the Monthly Packet, 1869, and The Knight of Intercession, 1872.
11. Far off our brethren's voices. Missions. Written for the First Day of Intercession for Foreign Missions, 1871, and published in The Knight of Intercession, 1872. "For Colonial Missions."
12. Give the word, Eternal King. Missions. Written for the First Day of Intercession for Foreign Missions, 1871.
13. Glory in heaven to God. Christmas Carol. Written in 1882 for G. H. Leslie's Cantata The First Christmas Morn, 1882.
14. God the Father, All, and One. For Unity. Written in 1883 for Canon G. Venables's Service for Unity, and appeared in the Monthly Packet, 1884.
15. God the Father's Only Son. Offices of Christ. Published in his Lyra Fidelium, 1866, on Article ii.of the Apostles' Creed, "And in Jesus Christ His Only Son our Lord."
16. God the Spirit, we adore Thee. The Holy Ghost. Published in his Lyra Fidelium, 1866, or) Article viii. of the Apostles' Creed, "I believe in the Holy Ghost."
17. Great Captain of God's armies. For Purity. Written in 1884 for the Church of England Purity Society, and printed in Church Bells, April 10, 1885.
18. Homeward we pass in peace. Close of Divine Service. Written in 1884 at Haggerston; and included in the author's Hymns, 1886, as a "Hymn after Benediction."
19. How can we praise Thee, Father? For the Fatherless. Written by request for "The Church of England Central Home for Waifs and Strays," 1882, and printed in the Monthly Packet, 1884.
20. Is there no hope for those who lie? Missions. Written in 1870 for the Monthly Packet; and also included in The Knight of Intercession, 1872.
21. Jesu, to my heart most precious. Jesus, All in All. A translation of Thomas á Kempis's "De dulcedine Jesu," made for the Rev. S. Kettlewell's Thomas á Kempis, 1882.
22. Lo! They were, and they are, and shall be. St. Michael and All Angels. Written in 1875 for The Scottish Guardian, in which it was given in 1875.
23. Lord Christ, my Master dear. For Church Workers. Written for the Sunday School Teachers of St. Paul's, Haggerston, 1885, and given in his Hymns, 1886.
24. Lord of the harvest, it is right and meet. Missions, Thanksgiving. Written for the Second Day of Intercession for Foreign Missions, 1871, and published in The Knight of Intercession, 1872. In the 1889 Appendix to Hymns Ancient & Modern it is somewhat altered.
25. Most true, most High; O Trinity. Holy Trinity. A translation of Thomas á Kempis's "O vera summa Trinitas" made for the Rev. S. Kettlewell's Thomas á Kempis, 1882.
26. My Saviour! I behold Thy life. Passiontide. Published in his Lyra Fidelium, 1866, on Article iv. of the Apostles' Creed, "Suffered under Pontius Pilate, was Crucified, Dead, and Buried."
27. Need hath the golden city none. Evening. Written at Windsor in 1869, and was published in the Monthly Packet in 1870. Also in The Knight of Intercession, 1872.
28. None else but Thee for evermore. God the Father. The opening hymn of his Lyra Fidelium, 1866, on Article i. of the Apostles' Creed, "I believe in God the Father Almighty, Maker of Heaven and Earth."
29. 0 joy, the purest, noblest. Evening. A translation in two parts of Thomas á Kempis's "O qualis quantaque laetitia" made for the Rev. S. Kettlewell's Thomas á Kempis, 1882. Pt. ii. begins "State of divinest splendour!"
30. 0 Thou by Whom the saints abide. Litany of the Holy Spirit. Written for a Confirmation at Haggerston, 1875, and included in the 3rd edition of The Knight of Intercession, 1875.
31. 0 Thou Whose love paternal. Holy Matrimony. Written at Windsor in 1863.
32. On Olivet a little band. Ascension. Published in his Lyra Fidelium, 1866, on Article vi. of the Apostles’ Creed, “He ascended into Heaven," &c.
33. Peace: legacy of mystic power. Peace . Written in 1882 for The Society of St. Katharine for Invalids, and published in the Monthly Packet, 1884.
34. Remember Me, show forth My death. Holy Communion. Written at Windsor for the Monthly Packet, in 1870; and included in The Knight of Intercession, 1872.
35. The Son forsook the Father's home. Christmas. Published in his Lyra Fidelium, 1866, on Art. iii. of the Apostles' Creed, “Who was conceived by the Holy Ghost, Born of the Virgin Mary."
36. The old year's long campaign is o'er. The New Year. Written at Windsor in 1868, and published in The Knight of Intercession, 1872.
37. The whole creation groans and cries. Travail of the Creation. Written at Windsor for the Monthly Packet, 1869, and included in The Knight of Intercession, 1872.
38. The world is sad with hopes that die. Everlasting Life. Published in his Lyra Fidelium, 1866, on Art. xii. of the Apostles' Creed, "The Life Everlasting."
39. Their names are names of Kings. Saints Days. Written at Windsor for the Monthly Packet in 1869, and included in The Knight of Intercession, 1872.
40. There is an ancient river. The Spiritual River. Written at Windsor for the Monthly Packet, in 1870; and given in The Knight of Intercession, 1872.
41. Thou Who hast charged Thine elder sons. For School Teachers. Written in 1881 for St. Katharine's Training College for Mistresses; and subsequently adapted for use by teachers of both sexes.
42. Thou Who didst love us when our woes began. Temperance. Written for the Church of England Temperance Society Magazine, 1866.
43. Through midnight gloom from Macedon. Missions. Written for the First Day of Intercession for Foreign Missions, 1871.
44. Unchanging God, hear from eternal heaven. On behalf of the Jews. Written for the East London Mission to the Jews, 1885. It is included in an abridged form in the 1889 Appendix to Hymns Ancient & Modern.
45. While the Shepherds kept their vigil. Christmas Carol. Written at Windsor in 1868.
46. Winter in his heart of gloom. The Resurrection of the Body. Published in his Lyra Fidelium, 1866, on Article xi. of the Apostles' Creed, "The Resurrection of the Body."
47. Wistful are our waiting eyes. The Judgment. Published in his Lyra Fidelium, 1866, on Art. vii. of the Apostles' Creed, "From thence He shall come to judge the quick and the dead."
48. Ye faithful few of Israel's captive days. Holy Scriptures. Written at Windsor for the Monthly Packet, in 1869.
Some of Mr. Stone's finer hymns, including "Round the Sacred City gather;" "The Church's One Foundation;" "Weary of earth and laden with my sin," and others, are annotated under their respective first lines. These, together with the 48 above, are given in his Hymns, 1886, some of the translations being recast. Additional translations from Thomas á Kempis are also noted under his name.
Another hymn, inseparably associated with Mr. Stone's name is:—
49. Lord of our Soul's salvation. National Thanksgiving. This was ordered by command of Her Majesty the Queen to be sung at the Thanksgiving for the recovery of H. R. H. The Prince of Wales, on Feb. 27, 1872. In its original form it was in 7 stanzas of 8 lines, and was thus sung throughout the country. Owing however to the necessary restrictions as to time in the Cathedral service, a selection of four verses only--the First, a combination of the 2nd and 4th, the 6th, and the 7th--was adapted by the author for use in St. Paul's." The full text was included in The Knight of Intercession, 1872.
Mr. Stone's hymns vary considerably in metre and subject, and thus present a pleasing variety not always found in the compositions of popular hymnwriters. His best hymns are well designed and clearly expressed. The tone is essentially dogmatic and hopeful. The absence of rich poetic thought and graceful fancy is more than atoned for by a masterly condensation of Scripture facts and of Church teaching given tersely and with great vigour. His changes and antitheses are frequently abrupt, in many instances too much so for congregational purposes, and his vocabulary is somewhat limited. His rhythm, except where broken either by long or by compound words, is rarely at fault, and his rhyme is usually perfect. A few of his hymns are plaintive and pathetic, as the tender "Weary of earth and laden with my sin;" others are richly musical, as "Lord of the harvest! it is right and meet:" but the greater part are strongly outspoken utterances of a manly faith, where dogma, prayer, and praise are interwoven with much skill. Usually the keynote of his song is Hope. He died Nov. 19, 1900.
-- John Julian, Dictionary of Hymnology (1907)
=====================
Stone, S. J. , p. 1095, i. Of his hymns noted there the following appeared in Mission Life, 1872, vol. iii., pt. ii., pp. 685-88. No. 11, "Far off our brethren's voices," for Church Missionary Hymn Book, Colonial Missions, and No. 12, "Give the word, Eternal King," and No. 43, "Through midnight gloom from Macedon," for "Foreign Missions." In addition the following are also in common use:—
1. Awake, 0 Lord, the zeal of those who stand. Intercession for the Clergy. In the Church Missionary Hymn Book, 1899.
2. England, by thine own Saint Alban. St. Alban. In C. W. A. Brooke's Additional Hymns, 1903.
3. Our God of love Who reigns above. For Children. Appeared in the Church Monthly, July 1899, and Hymns Ancient & Modern, 1904.
--John Julian, Dictionary of Hymnology, New Supplement (1907)
S. J. Stone
Horatius Bonar
1808 - 1889 Person Name: Rev. Dr. Bonar Hymnal Number: 203 Author of "A few more years shall roll" in The Hymnal Horatius Bonar was born at Edinburgh, in 1808. His education was obtained at the High School, and the University of his native city. He was ordained to the ministry, in 1837, and since then has been pastor at Kelso. In 1843, he joined the Free Church of Scotland. His reputation as a religious writer was first gained on the publication of the "Kelso Tracts," of which he was the author. He has also written many other prose works, some of which have had a very large circulation. Nor is he less favorably known as a religious poet and hymn-writer. The three series of "Hymns of Faith and Hope," have passed through several editions.
--Annotations of the Hymnal, Charles Hutchins, M.A. 1872
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Bonar, Horatius, D.D. Dr. Bonar's family has had representatives among the clergy of the Church of Scotland during two centuries and more. His father, James Bonar, second Solicitor of Excise in Edinburgh, was a man of intellectual power, varied learning, and deop piety.
Horatius Bonar was born in Edinburgh, Dec. 19th, 1808; and educated at the High School and the University of Edinburgh. After completing his studies, he was "licensed" to preach, and became assistant to the Rev. John Lewis, minister of St. James's, Leith. He was ordained minister of the North Parish, Kelso, on the 30th November, 1837, but left the Established Church at the "Disruption," in May, 1848, remaining in Kelso as a minister of the Free Church of Scotland. The University of Aberdeen conferred on him the doctorate of divinity in 1853. In 1866 he was translated to the Chalmers Memorial Church, the Grange, Edinburgh; and in 1883 he was chosen Moderator of the General Assembly of of the Free Church of Scotland.
Dr. Bonar's hymns and poems were, he tells us, composed amid a great variety of circumstances; in many cases he cannot himself recall these circumstances; they also appeared in several publications, but nearly all have boen published or republished in the following:— (i) Songs for the Wilderness, 1843-4. (2) The Bible Hymn Book, 1845. (3) Hymns, Original and Selected, 1846. (4) Hymns of Faith and Hope, First Series, 1857; Second Series, 1861; Third Series, 1866. (5) The Song of the New Creation, 1872. (6) My Old Letters, a long poem, 1877. (7) Hymns of the Nativity, 1879. (8) Communion Hymns, 1881. In addition to numerous prose works, he has also edited The New Jerusalem; a Hymn of the Olden Time, 1852, &c.
Dr. Bonar's poems—-including many beautiful lyrics, several psalm versions, and translations from the Greek and Latin, a large number of hymns, and a long meditative poem—-are very numerous, too numerous, perhaps, for their permanent fame as a whole.
Dr. Bonar's scholarship is thorough and extensive; and his poems display the grace of style and wealth of allusion which are the fruit of ripe culture. Affected very slightly by current literary moods, still less by the influence of other religious poetry, they reveal extreme susceptibility to the emotional power which the phases of natural and of spiritual life exercise; the phases of natural life being recognised chiefly as conveying and fashioning spiritual life, used chiefly for depicting spiritual life, and handled for this purpose with greater delicacy of touch than in the Olney Hymns, and with less conscious purpose than in the Christian Year. As a result of this susceptibility, and from habitual contemplation of the Second Advent as the era of this world's true bliss, his hymns and poems are distinguished by a tone of pensive reflection, which some might call pessimism. But they are more than the record of emotion; another element is supplied by his intellectual and personal grasp of Divine truth, these truths particularly:—The gift of a Substitute, our Blessed Saviour; Divine grace, righteous, yet free and universal in offer; the duty of immediate reliance upon the privilege of immediate assurance through that grace; communion with God, especially in the Lord's Supper, respecting which he insists on the privilege of cherishing the highest conceptions which Scripture warrants; and finally, the Second Advent of our Lord: by his vigorous celebration of these and other truths as the source and strength of spiritual life, his hymns are protected from the blight of unhealthy, sentimental introspection.
To sum up: Dr. Bonar's hymns satisfy the fastidious by their instinctive good taste; they mirror the life of Christ in the soul, partially, perhaps, but with vivid accuracy; they win the heart by their tone of tender sympathy; they sing the truth of God in ringing notes; and although, when taken as a whole, they are not perfect ; although, in reading them, we meet with feeble stanzas, halting rhythm, defective rhyme, meaningless Iteration; yet a singularly large number have been stamped with approval, both in literary circles and by the Church.
In Great Britain and America nearly 100 of Dr. Bonar's hymns are in common use. They are found in almost all modern hymnals from four in Hymns Ancient & Modern to more than twenty in the American Songs for the Sanctuary, N. Y., 1865-72. The most widely known are, "A few more years shall roll;" "Come, Lord, and tarry not;" "Here, O my Lord, I see Thee face to face;" "I heard the Voice of Jesus say;" "The Church has waited long;" and "Thy way, not mine, O Lord."
In addition to these and others which are annotated under their respective first lines, the following are also in common use:—
From Songs for the Wilderness, No. 1, 1843.
1. For Thee we long and pray. Sunday Morning.
2. Holy Father, hear my cry. A Child's Prayer.
3. I thought upon my sins and I was sad. Christ our Peace.
4. Peace to the world, our Lord is come. A Millennial Song.
5. Spirit of everlasting grace. The Vision of Dry Bones.
ii. From Songs for the Wilderness, No. 2,1844.
6. Ho, ye thirsty, parched and fainting. Invitation.
7. 0 'tis not what we fancied it. The world renounced.
8. Sing them, my children, sing them still. Children exhorted to Praise.
9. Time's sun is fast setting. Advent.
10. Weep, pilgrim, weep, yet 'tis not for the sorrow. Faith.
11. Yes, for me, for me He careth. Christ the Elder Brother .
iii. From The Bible Hymn Book, 1845.
12. Jesus, my sorrow lies too deep. Jesus, the Great High Priest.
13. There is a Morning Star, my soul. The Morning Star.
14. This is not my place of resting. Pressing towards heaven.
iv. From Hymns, Original and Selected, 1845.
15. Let there be light, Jehovah said. Creation.
v. From Hymns of Faith and Hope, 1st series, 1857.
16. Be brave, my brother. The Fight of Faith.
17. Blessed be God, our God. Good Friday.
18. Everlasting praises. Doxology.
19. Go up, go up, my heart. Heavenly aspirations desired.
20. I close my heavy eye. Evening. Sometimes given as "We close our heavy eyes."
21. I see the crowd in Pilate's hall. Good Friday.
22. Jesus, while this rongh desert soil. Strength by the Way.
23. Jesus, Whom angel-hosts adore. The Word made Flesh. From "The Son of God, in mighty love."
24. Make haste, 0 man, to live. Exhortation to lay hold of Life.
25. No seas again shall sever. Heaven.
26. Oppressed with noonday's scorching heat. Shadow of the Cross.
27. Rest for the toiling hand. Burial. From "Lie down, frail body, here."
28. Shall this life of mine be wasted? Exhortation to Duty.
29. These are the crowns that we shall wear. Heaven.
30. Thy works, not mine, O Christ [Lord]. The Sin-bearer.
31. Where the faded flower shall freshen. Heaven.
vi. From Hymns of Faith and Hope. 2nd series, 1861.
32. Be still, my soul, Jehovah loveth Thee. Rest in the Love of God.
33. Christ has done the mighty work. Good Friday.
34. Come, mighty Spirit, penetrate. Whitsuntide.
35. Deep down beneath the unresting surge. Burial at Sea.
36. Fear not the foe, thou flock of God [thou little flock]. Battle-Song of the Church.
37. For lack of love I languish. Lent.
38. From this bleak hill of storms. Eternal Rest desired.
39. He liveth long who liveth well. The True Life.
40. Here shall death's triumph end: the rock-barred door. Easter. From "The tomb is empty: wouldst thou have it full."
41. Jesus, Sun and Shield art Thou. Jesus the First and Last.
42. Jesus, the Christ of God. Praise to Christ.
43. Light of the world, for ever, ever shining. Christ the Light of the World. From "Why walk in darkness? Has the dear light vanished?"
44. Make use of me, my God. Duty desired.
45. Not what I am, 0 Lord, but what Thou art. The Love of God.
46. 0 Light of Light, shine in. Cry of the Weary.
47. 0 love of God, how strong and true. Love of God.
48. 0 love that casts out fear. Love of God.
49. 0 strong to save and bless. Lent.
50. 0 this soul, how dark and blind. Lent.
51. Safe across the waters. Thanksgiving at end of a journey.
52. Silent, like men in solemn haste. Pressing onwards.
53. Speak, lips of mine. Exhortation to Praise.
54. The Bridegroom comes. Advent.
vii. From Hymns of Faith and Hope. 3rd series, 1866.
55. Bear Thou my burden, Thou Who bar'st my sin. Lent or Passiontide.
56. Done is the work that saves. Easter.
57. Father, our children keep. Prayer on behalf of Children.
58. Fill Thou my life, 0 Lord my God. Life's Praise.
59. Finish Thy work, the time is short. Earnest labour to the end.
60. From the Cross the blood is falling. Good Friday.
61. He called them, and they left. Obedience.
62. Help me, my [0] God to speak. Truth desired.
63. Holy Father, Mighty God. Holy Trinity.
64. How are my troubles multiplied. Ps. iii.
65. How sweetly doth He show His face Flower Service.
66. Light hath arisen, we walk in its brightness. Sustaining power of Faith.
67. Lo, God, our God has come. Christmas.
68. Lord, give me light to do Thy work. Divine guidance desired.
69. No, not despairingly. Lent.
70. Not to ourselves again. Life in Christ, or, Living unto God.
71. Now in parting, Father, bless us. Post Communion.
72. Sounds the trumpet from afar. Battle-Song of the Church.
73. Thee in the loving bloom of morn. God in all.
74. Through good report and evil, Lord. Faithfulness.
75. To Jehovah, God of might. Praise to the Father.
76. To the name of God on high. Doxology.
77. Upward, where the stars are burning. Heavenward Aspirations.
78. We take the peace which He hath won. The Gift of Peace.
79. When the weary, seeking rest. Intercession for all Conditions of Men.
viii. From The Song of the New Creation,1872.
80. For the Bread and for the Wine. Holy Communion.
81. Light of life so softly shining. Light of Life.
82. Yet there is room. The Lamb's bright hall of song. Home Missions.
ix. From Hymns of the Nativity, 1879.
83. Great Ruler of the land and sea. Sailors' Liturgy. From Communion Hymns, 1881.
84. Beloved, let us love. Brotherly Love.
In several instances these hymns are given in an abbreviated form, and sometimes alterations are also introduced. In this latter respect however Dr. Bonar has suffered less than most modern hymn-writers. [Rev. James Mearns, M.A.]
-- John Julian, Dictionary of Hymnology (1907)
====================
Bonar, Horatius, p. 161, i. He died at Edinburgh, July 31, 1889. In 1890 his son published a posthumous volume of his poetical pieces as Until the Day Break and other Hymns and Poems left behind. The following additional hymns are in common use:—
1. Almighty Comforter and Friend. (1866.) Whitsuntide.
2. Father, make use of me. An altered form of No. 44, p. 162, ii.
3. I ask a perfect creed. (1861.) Creed not Opinions. From this is also taken "O True One, give me truth."
4. Long, long deferred, now come at last. Marriage of the Lamb. Part of "Ascend, Beloved, to the joy." (1861.)
5. Nay 'tis not what we fancied it. (1857.) Vanity of the World.
6. No blood, no altar now. (1861.) The Finished Sacrifice.
7. No shadows yonder. (1857.) Heaven Anticipated.
8. Not with the light and vain. (1857.) Godly Companionship.
9. O Love invisible, yet infinite. (1866.) Divine Love.
10. On the great love of God I lean. (1866.) Love of God our Resting-place.
11. On Thee, O Jesus, strongly leaning. (1866.) Fellowship with Christ.
12. Peace upon peace, like wave on wave. (1866.) Divine Peace.
13. Sower divine, sow the good seed in me. (1857.) Heavenly Sowing.
14. Speaketh the sinner's sin within my heart. (1866.) Ps. xxxvi.
15. Still one in life and one in death. (1857.) Communion of Saints. Part of "'Tis thus they press the hand and part."
16. Surely, yon heaven, where angels see God's face. (1857.) Heaven Anticipated.
17. That city with the jewelled crest. (1857.) Heaven. Part of "These are the crowns that we shall wear." Another cento from the same is "Yon city, with the jewelled crest."
18. That clime is not like this dull clime of ours. (1843.) Heaven.
19. The Free One makes you free: He breaks the rod. (1857.) Freedom in Christ. From "Of old they sang the song of liberty."
20. There is a Morning-star, my soul. (1357.) Christ the Morning Star.
21. This is the day of toil. (1866.) Pressing Onwards.
22. Thy thoughts are here, my God. (1866.) Holy Scripture.
23. Till the day dawn. (1857.) Life's Journey.
24. To Him Who spread the skies. (1866.) Creation's Song.
25. Trustingly, trustingly. (1866.) Trust.
26. Unto th' eternal hills. (1866.) Ps. cxxi.
The above dates are: 1843, Songs in the Wilderness; 1857, Hymns of Faith and Hope, 1st Series; 1861, same, 2nd Ser. (not 1864); 1866, same, 3rd Ser. (not 1867), The dates 1857, 1864,1867, were given by Dr. Bonar, but the British Museum copies are 1857, 1861, 1866 respectively.
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
==============
Bonar, H., pp. 161, i.; 1554, i. The Rev. H. N. Bonar, Dr. Bonar's son, published in 1904, Hymns by Horatius Bonar, Selected and Arranged by his Son H. N. Bonar, With a brief History of some of the Hymns, &c. (London: H. Frowde). From this work we must correct the date of his Song of the New Creation to 1872. We have also enriched our pages by additional and expanded notes on several of Dr. Bonar's most widely used hymns. In his biographical notes, Mr. Bonar refers to Dr. Bonar's work as editor of the Quarterly Journal of Prophecy, begun in 1848, to which he contributed a hymn for each number. We find that the number of hymns contributed thereto is 101.
With Dr. Bonar's poetical productions great difficulty has been encountered by the historian and annotator because of his absolute indifference to dates and details. It was enough for him that he had written, and that the Church of Christ approved and gladly used what, out of the fulness of his heart, he had given her.
--Excerpt from John Julian, Dictionary of Hymnology, New Supplement (1907)
Horatius Bonar
Benjamin Beddome
1717 - 1795 Person Name: B. Beddome Hymnal Number: 217 Author of "Witness, ye men and angels; now " in The Hymnal Benjamin Beddome was born at Henley-in Arden, Warwickshire, January 23, 1717. His father was a Baptist minister. He studied at various places, and began preaching in 1740. He was pastor of a Baptist society at Bourton-on-the-Water, Gloucestershire, until his death in 1795. In 1770, he received the degree of M.A. from the Baptist College in Providence, Rhode Island. He published several discourses and hymns. "His hymns, to the number of 830, were published in 1818, with a recommendation from Robert Hall." Montgomery speaks of him as a "writer worthy of honour both for the quantity and the quality of his hymns."
--Annotations of the Hymnal, Charles Hutchins, M.A. 1872.
=========================
Beddome, Benjamin , M.A. This prolific hymnwriter was born at Henley-in-Arden, Warwickshire, Jan. 23, 1717, where his father, the Rev. John Beddome, was atthat time Baptist Minister. He was apprenticed to a surgeon in Bristol, but removing to London, he joined, in 1739, the Baptist church in Prescott St. At the call of this church he devoted himself to the work of the Christian ministry, and in 1740 began to preach at Bourton-on-the-Water, in Gloucestershire. Declining invitations to remove to London or elsewhere, he continued pastor at Bourton until his death, on Sep. 3, 1795, at the age of 78. Mr. Beddome was for many years one of the most respected Baptist ministers in the West of England. He was a man of some literary culture. In 1770 he received the degree of M.A. from Providence College, Rhode Island. He was the author of an Exposition of the Baptist Catechism, 1752, in great repute at the time, and reprinted by Dr. C. Evans in 1772. It was his practice to prepare a hymn every week to be sung after his Sunday morning sermon. Though not originally intended for publication, he allowed thirteen of these to appear in the Bristol Baptist Collection of Ash & Evans (1769), and thirty-six in Dr. Rippon's Baptist Selection (1787), whence a number of them found their way into the General Baptist Hymn Book of 1793 and other collections. In 1817, a posthumous collection of his hymns was published, containing 830 pieces, with an introduction by the Rev. Robert Hall, and entitled "Hymns adapted to Public Worship or Family Devotion, now first published from the Manuscripts of the late Rev. B. Beddome, M.A."
Preface dated "Leicester, Nov. 10, 1817." Some of the early copies bear the same date on the title page. Copies bearing both the 1817 and 1818 dates are in the British Museum. The date usually given is 1818. Some hymns are also appended to his Sermons, seven volumes of which were published l805—1819; and over twenty are given in the Baptist Register of various dates.
Beddome's hymns were commended by Montgomery as embodying one central idea, "always important, often striking, and sometimes ingeniously brought out." Robert Hall's opinion is just, when in his "Recommendatory Preface" to the Hymns, &c, he says, p. vii.:—
"The man of taste will be gratified with the beauty and original turns of thought which many of them ex¬hibit, while the experimental Christian will often perceive the most secret movements of his soul strikingly delineated, and sentiments pourtrayed which will find their echo in every heart."
With the exception of a few composed for Baptisms and other special occasions, their present use in Great Britain is limited, but in America somewhat extensive. One of the best is the Ordination Hymn, "Father of Mercies, bow Thine ear." Another favourite is “ My times of sorrow and of joy," composed, by a singular coincidence, to be sung on Sunday, Jan. 14, 1778, the day on which his son died, most unexpectedly, in Edinburgh. "Let party names no more," is very popular both in Great Brit, and America. "Faith, His a precious gift," "Witness, ye men and angels, now," and the hymn for Holy Baptism, "Buried beneath the yielding wave," are also found in many collections. Beddome's popularity is, however, now mainly in America.
[Rev. W. R. Stevenson, M.A.]
Beddome is thus seen to be in common use to the extent of about 100 hymns. In this respect he exceeds every other Baptist hymnwriter; Miss Steele ranking second.
The authorities for Beddome's hymns are: (1) A Collection of Hymns adapted to Public Worship, Bristol, W. Pine, 1769, the Collection of Ash & Evans; (2) Dr. Rippon's Selections 1787, and later editions; (3) Sermons printed from the Manuscripts of the late Rev. Benjamin Beddome, M.A.,... with brief Memoir of the Author, Dunstable & Lond., 1805-1819; (4) Dr. Rippon's Baptist Register, 1795, &c.; (5) The Beddome Manuscripts, in the Baptist College, Bristol; (6) and Hymns adapted to Public Worship, or Family Devotion now first published, from Manuscripts of the late Rev. B. Beddome, A.M. With a Recommendatory Preface by the Rev. R. Hall, A.M. Lond., 1817. In his Preface, Mr. Hall gives this account of the Beddome Manuscript:— "The present Editor was entrusted several years ago with the MSS, both in prose and verse, with permission from the late Messrs. S. & B. Beddome, sons of the Author, to publish such parts of them as he might deem proper. He is also indebted to a descendant of the Rev. W. Christian, formerly pastor of the Baptist Church at Sheepshead, Leicestershire, for some of the Author's valuable hymns, which had been carefully preserved in the family. From both these sources, as well as others of less consequence, the present interesting volume has been derived."
-- Excerpts from John Julian, Dictionary of Hymnology (1907)
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Beddome, Benjamin, pp. 121-124. Other hymns in common use:—
1. Great God, before Thy mercy-seat. (1817). Lent.
2. Great God, oppressed with grief and fear. (1787.) Reading H. Scripture.
3. How glorious is Thy word, 0 God. Holy Scripture. From "When Israel, &c," p. 124, i.
4. In God I ever will rejoice. Morning. From his Hymns, &c, 1817.
5. Jesus, my Lord, divinely fair. (1817.) Jesus the King of Saints. Begins with stanza ii. of “Listen, ye mortals, while I sing."
6. Rejoice, for Christ the Saviour reigns. Missions. Altered form of "Shout, for the blessed, &c," p. 123, ii.
7. Satan, the world, and sin. (1817.) In Temptation.
8. Thou, Lord of all above. (1817.) Lent.
9. Unto Thine altar, Lord. (1787.) Lent.
10. Ye saints of every rank, with joy. (1800.) Public Worship.
The dates given above are, 1787 and 1800, Rippon's Selection; and 1817 Beddome's Hymns.
--John Julian, Dictionary of Hymnology, Appendix, Part II
Benjamin Beddome
Dorothy Frances Gurney
1858 - 1932 Person Name: Dorothy F. Blomfield Hymnal Number: 238 Author of "O perfect Love, all human thought transcending" in The Hymnal Blomfield, Dorothy F. , was born at 3 Finsbury Circus, Oct. 4, 1858. Miss Blomfield is the eldest daughter of the late Rev. F. G. Blomfield, sometime Rector of St. Andrew's Undershaft, London, and granddaughter of the late Dr. Blomfield, Bishop of London. Her very beautiful hymn for Holy Matrimony, “O perfect Love, all human thought transcending," was written for her sister's marriage in 1883, and was intended to be sung to Strength and Stay, in Hymns Ancient & Modern, No. 12. Subsequently it was set as an anthem by J. Barnby for the marriage of the Duke of Fife with the Princess Louise of Wales, on July 27, 1889. In 1889 it was included in the Supplemental Hymns to Hymns Ancient & Modern, and in 1890 in the Hymnal Companion.
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
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Gurney, Dorothy Frances, née Blomfield, p. 1553, ii. Married to Mr. Gerald Gurney. Mrs. Gurney's personal account of her hymn, "O perfect Love," &c, is given in detail in the Rev. J. Brownlie's Hymns and Hymn Writers of The Church Hymnary, 1899, p. 248. Her hymn is given in most hymn books published since 1889.
--John Julian, Dictionary of Hymnology, New Supplement (1907)
Dorothy Frances Gurney
E. S. Elliott
1836 - 1897 Person Name: E. E. S. Elliott Hymnal Number: 319 Author of "Thou didst leave Thy throne and Thy kingly crown" in The Hymnal Elliott, Emily Elizabeth Steele, third daughter of the late Rev. E. B. Elliott, of Brighton, author of the Horae Apocalypticae was born at Brighton, and now [1887] lives in London. She has contributed hymns, some of which have obtained wide acceptance, to the choir manuals, and Additional Hymns, 1866 (Nos. 8, 34) for use in St. Mark's Church, Brighton; to the Church Missionary Juvenile Instructor, which she edited for six years. Her Chimes of Consecration, a volume of 70 hymns and poems, was published in 1873, and her Chimes for Daily Service in 1880. The latter contains 71 hymns in two parts. The second part of 48 hymns is also published separately as Under the Pillow, for use as a cheap large type hymn-book (with corresponding tune-book) for hospitals and infirmaries and the sick generally. Her hymn, “Let us keep the feast" (Holy Communion), was first published in The Feast of Sacrifice and The Feast of 'Remembrance, 1865, in 5 stanzas of 5 lines. [Rev. James Mearns, M.A.]
-- John Julian, Dictionary of Hymnology (1907)
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Elliott, Emily E. 8., p. 328, ii. The following additional hymns by Miss Elliott have recently come into common use:—
1. Brothers, sisters, pray for us. [Missionaries' Farewell.] Appeared in the C. M. Gleaner, Sept. 1896, p. 14?, and entitled "The Missionaries' Departing Petition." In the Church Miss. Hymn Book, 1899.
2. Rabboni, Master, we have heard. [Consecration of Self to Duty.] In theC. M. Gleaner, Dec. 1895, p. 195. It was sung for the first time at the Gleaners' Union Anniversary, 1895. In the Church Miss. Hymn Book, 1899.
3. Full consecration! heart and spirit yielded. [Full Consecration.] Given in Hymns of Consecration and Faith, 1902.
4. They come and go, the seasons fair, [Second Advent.] In the C. M. Gleaner, Nov. 1891, p. 172, as "What will be when the King comes?" It was sung for the first time at the Gleaners' Union Anniversary, Oct. 30, 1891. In the Church Miss. Hymn Book, 1899.
Miss Elliott was born at Brighton, July 22, 1836, and died at Mildmay, London, Aug. 3, 1897.
--John Julian, Dictionary of Hymnology, New Supplement (1907)
E. S. Elliott
James G. Deck
1802 - 1884 Person Name: J. G. Deck Hymnal Number: 363 Author of "O Lamb of God, still keep me" in The Hymnal Deck, James George, eldest son of John Deck, of Bury St. Edmunds, was born in 1802 and educated for the army, and became an officer in the Indian service. Retiring from the army, and having joined the Plymouth Brethren, he undertook, in 1843, the charge of a congregation of that body, at Wellington, Somerset. In 1852 be went abroad and settled in New Zealand. His hymns were published in Hymns for the Poor of the Flock, 1837-1838; Psalms and Hymns, &c, London, Walther (containing those in the former collection), 1842; the Wellington Hymn Book, 1857; Hymns and Spiritual Songs, 1860. Of his hymns now in use outside his own denomination, the greater part appeared in the 1837-1838 book, and are found in his brother-in-law's (Dr. Walker's) Cheltenham Psalms & Hymns, 1855. His compositions are marked by directness of aim, simplicity of language, and great earnestness. The rhythm is good, and an expressive tenderness pervades many of them. Although dealing mainly with the "Second Advent," there are several on other subjects which are of more than average merit. In a collected form they were published in his Hymns and Sacred Poems, Melbourne, H. Seelenmeyer, 1876. The more important of his hymns are annotated under their respective first lines. Of the rest we have:—
i. From Hymns for the Poor of the Flock, 1838.
1. Behold yon bright and countless throng. All Saints. Repeated in Maurice's Choral Hymnbook, 1861.
2. How long, O Lord our Saviour. Second Advent desired. In the Parish Hymnbook., 1803 and 1875, this is altered to "How long, O Lord, Beloved."
3. Jesus, spotless Lamb of God. Good Friday.
4. Lord Jesus, are we [we are] one with Thee? One with Christ. In Walker's Psalms and Hymns, 1855-1880, and several American hymn-books.
5. Lord, we are Thine, our God Thou art. One with Christ. Originally in 4 st. of 8 1., it appeared, in a re-written form in 3 st. in Walker's Psalms and Hymns, 1855, as " Lord, we are Thine, in Thee we live."
6. 0 happy day when first we felt. The Day of Peace.
7. 0 Jesus Christ, the Saviour. Jesus All in All. In Walker's Psalms and Hymns, it begins: "0 Jesus Christ, our Saviour."
8. 0 Jesus, gracious Saviour." The Advocate.
9. 0 Lord, when we the path retrace. Christ our Example.
10. 0 Lord, who now art seated. Christ in glory.
11. Saviour, haste; our souls are waiting. Second Advent desired. This is given in Walker's Psalms and Hymns, in a rewritten form as "Saviour, hasten Thine appearing."
12. Soon shall our Master come. Waiting for Christ.
13. There is a place of endless joy. Heaven.
14. We're not of the world that fadeth away. Christ's Sheep.
15. When along life's thorny road. Passiontide.
ii. From Appendix, to the 1841 edition of the Hymns for the Poor of the Flock.
16. Lamb of God, our souls adore Thee. Praise to Christ. Sometimes it begins with st. ii.," Lamb of God, Thy Father's bosom."
17. Lamb of God, Thou now art seated. 2nd Part. of No. 10.
iii. From Psalms and Hymns, in Two Parts, Lond., D. Waither, 1842.
18. Again we meet in Jesus' name. Divine Worship.
19. Great Captain of Salvation. Burial. In the Irish Church Hymnal, and other collections.
20. Jesus, Thy name indeed is sweet. Hope of the Resurrection.
21. O blessed Jesus, Lamb of God. Praise to Jesus.
22. 0 Lamb of God, still keep me [us]. Christ's Presence desired. This hymn is somewhat popular in America.
23. 0 Lord, in nothing would I boast. Christ All in All.
24. Oft we, alas! forget the love. Holy Communion.
25. The veil is rent! lo, Jesus stands [our souls draw near]. The Intercessor.
26. We bless our Saviour's name. Thanksgiving for Forgiveness.
iv. From Psalms and Hymns for Public and Social Worship (Dr. Walker's Collection), 1855.
27. Father, to seek Thy face. Public Worship.
28. Jesus, [I] we rest in [on] Thee. Joy in Forgiveness.
29. 0 Lord, 'tis joy to look above. Joy in the service of Christ.
30. Thou hast stood here, Lord Jesus. Burial.
31. 'Twas Thy love, 0 God, that knew us. Praise to God.
32. When first o'erwhelm ed with sin and shame. Peace with God.
All these hymns, except No. 1, are given in Dr. Walker's Collection, 1855-1880, and most of them are also found in other collections.
-- John Julian, Dictionary of Hymnology (1907)
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Deck, James George, p. 285, ii. He died circa 1884. His hymn, noted on p. 286, No. 28, "Jesus [I] we rest in [on] Thee," should be dated 1842. Additional hymns in common use are:—(1) "Lord Jesus, when I think of Thee," 1856 (Jesus, All and in All); (2) "The day of glory, bearing," 1838 (Passiontide).
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
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Deck, J. G., pp. 285, ii.; 1559, ii. Miss M. O. Deck, of Motueka, Nelson, New Zealand, informs us that her father, Mr. J. G. Deck, died at the village of Motueka, near Nelson, N.Z., on the 14th of August, 1884.
--John Julian, Dictionary of Hymnology, New Supplement (1907)
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James Deck wrote of his youth, "I hoped there were no God," yet his mother's training pursued after him. "She read to me of Jesus, Of all his grace and love." After his conversion, the study of scripture revealed the doctrinal error of his Anglican upbringing. Forsaking all, he set his heart to follow God "at any cost." Later, his son testified this determination was "a trust never disappointed."
- Psalms and Hymns and Spiritual Songs (2018)
James G. Deck
Andrew Reed
1787 - 1862 Person Name: Rev. A. Reed Hymnal Number: 382 Author of "Spirit divine, attend our pray'rs" in The Hymnal Reed, Andrew, D.D., son of Andrew Reed, was born in London on Nov. 27, 1787, and educated for the Congregational Ministry at Hackney College, London. He was first the pastor of the New Road Chapel, St. George's-in-the-East, and then of the Wycliffe Chapel, which was built through his exertions in 1830. His degree was conferred by Yule College, America. He died Feb. 25, 1862. As the founder of "The London Orphan Asylum," "The Asylum for Fatherless Children," “The Asylum for Idiots” "The Infant Orphan Asylum," and "The Hospital for Incurables," Dr. Reed is more fully known, and will be longer remembered than by his literary publications. His Hymn Book was the growth of years. The preparation began in 1817, when he published a Supplement to Watts, in which were a few originals. This was enlarged in 1825; and entirely superseded by his collection The Hymn Book, prepared from Dr. Watts's Psalms & Hymns and Other Authors, with some Originals, in 1842 (Preface). His hymns, mostly of a plain and practical character, numbering 21, were contributed to these various editions, and were republished with those of his wife in the Wycliffe Supplement, 1872. The best known are "Ah Jesus, let me hear Thy voice” and ”Spirit Divine, attend our prayer." All Dr. and Mrs. Reed's hymns are anonymous in The Hymn Book, 1842, but are given with their names in the Wyclife Supplement, 1872. His hymns now in common use include, in addition to those annotated under their respective first lines :—
1. Come, let us strike our harps afresh. Praise.
2. Come, my Redeemer, come. Desiring Christ's Presence.
3. Gentle Saviour, look on me. Christ's protection Desired.
4. Gracious Lord, as Thou hast taught us. Public Worship.
5. Hark, hark, the notes of joy. Missions.
6. Holy Ghost, with light divine (1817). Prayer to the Holy Spirit. Sometimes given as "Holy Ghost, Thou light divine;" and again as "Holy Spirit, Light divine."
7. Listen, sinner, mercy hails you. Invitation. Generally given as "Hear, O Sinner, mercy hails you."
8. Rich are the joys of solitude. Retirement. Some-times given as "How deep and tranquil is the joy."
9. There [comes] is an hour when I must part. Death anticipated.
10. Ye saints your music bring. Praise of the Cross.
--John Julian, Dictionary of Hymnology (1907)
Andrew Reed
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